Certain Sermons wherein is contained the Defense of the Gospel now preached, against such Cavils and false accusations, as are objected both against the Doctrine itself, and the Preachers and Professors thereof, by the friends and favourers of the Church of Rome. (* ∗ * ∗ *)  
Preached of late by Thomas by God's sufferance Bishop of Lincoln.  
Imprinted at London by Ralphe Newberry dwelling in Fleet street. Anno Domini 1580.   

To the Godly disposed Reader.  
BEhold (loving Reader) the great goodness & providence of God towards thee. These sweet● Sermons, (not for the Elequence which this Reverend Father challengeth, but for the inestimable comfort to all the Godly) as sweet sounding Trumpets & in respect thereof, may well be called 12. friendly Alarans, to call & summon thee to the knowledge of thyself and thy state, and to make ready thy Weapons here sorted out for thee, against the common enemy of all quietness, the bloody Papist: These sweet warnings I say, had well nigh slipped thy hands, had not Gods merciful providence provided thee a remedy, & therefore used the means of certain zealous, and Godly Ministers earnestly to crave and beg, that they might be openly known and published for thy greater benefit, and that they might be as Mithridaticum, or treacle, in every man's house, a ready remedy for three sorts of poisoned infections now abroad. First for the obstinate Papist, never in greater expectation for his long desired purpose, than even now. Secondly, for the senseless Epicure, or secure Worldling, drowned in the cogitations of this world, & in a deep & profound sleep of vanity, foreseeing no peril, & fearing no danger, but crying all is well, all is well, peace, peace, & is at war with them that tell of any danger. Lastly, for the counterfeit gospeler, who bearing the name of a sheep, is in deed a ravening Wolf, & looks but for opportunity, to join with thy chief adversary, & to tell thee in vaunting wise, that he was never other, but one of machivel's order, a deep dissembler: but be thou of good comfort, fear not, stay thyself upon gods providence, & behold here enclosed a present remedy for thee, take it, use it, embrace it, be thankful for it, and farewell in the Lord.  
Vale. T. N.   

¶ Sermons contained in this Book, and in what leaf to find them.  

1 The first Sermon upon the 16. Verse Rom. 1. Fol. 1.  
2 The second Sermon upon the same Verse. Fol. 19  
3 The third Sermon upon the same Verse. Fol. 46.  
4 The first Sermon upon the 15. Ver. Math. 7. Fol. 67.  
5 The second Sermon upon the 16. Ver. Mat. 7. Fol. 82.  
6 The third Sermon upon the 16. Ver. Mat. 7. Fol. 98.  
7 The first Sermon upon the 1. Ver. 1. Cor. 10. Fol. 116.  
8 The second Sermon upon the 3. Ver. 1. Cor. 10. Fol. 136.  
9 The third Sermon upon the 5. Ver. 1. Cor. 10. Fo. 159.  
10 The first Sermon upon the 3. Ver. Math. 13. Fo. 177.  
11 The second Sermon upon the 5. Ver. Mat. 13. Fol. 196.  
12 A Sermon upon the 46. Ver. joh. 8. Fol. 207.    

Faults escaped in the Printing of this Book.  
 Faults.  Correction. leaf. Line.  Percipitati  praecipitati 13 9  captain  captive 15 7.  Saniour  sauo●● 33 3.  poculus  poculum 34 27. For charisima read charisma 38 3.  goly  godly 73 5.  do  ●o 97 15.  alio  also 122 27.  Nasareth  Bethlem. 198 34.  with trial  without trial 228 15.  7. of Chro.  2. of Chro. 240 25.  
In these Folios.  
For 16. 19 for 56. 58. for 48. 84. for 192. 194. for 193. 195. for 186. 198. for 206. 224. for 225. 223.   

¶ Three Sermons made upon this Text. Rom. 1. 16.  
Non me pudet evangelii, est enim potentia Deiad salutem omni credenti. etc. That is: I am not ashamed of the Gospel of Christ, for it is the power of God to salvation, to every one that believe. et. c. 
THis sentence that I have red (dearly beloved) containeth few words, great and ample matter: and is of that sort which Rhetoricians call Enthemematicae, comprehending both parts of a brief Argument, the Antecedent, and Conclusion. As if S. Paul had said: The Gospel of Christ is the mighty power of God. Therefore I am not ashamed of it. And these two parts of this short Argument, I mean (with God's assistance) at this time to speak of. First, how the Gospel is the mighty power of God to salvation: and secondly, that for that cause we should not be ashamed of it, whatsoever carnal wisdom would otherwise persuade us, either that the wickedness of this world, or of the Devil, would entice us, and seduce us.  
As touching the former part: In what estimation the world had the Gospel of Christ in S. Paul his time, himself 
1. Cor. 1. 23.  in the first to the Cor. doth very well declare, where he 
How contemptible Christ and his Gospel were unto the world, in the beginning.  saith, that to the jews it was a great offence, and to the wise and learned Grecians, very folly and madness. Both parts were offended, not only with the Doctrine, but with the base estate of Christ's own person: who, as you know in countenance of the world was but mean and simple, joseph taken for his Father, being but a poor Carpenter, himself, scantly having an house to put his head in, keeping company with the contemned sort of Publicans & sinners, In the end, being put to most vile and reproachful death. And therefore, even in the time of Augustine and chrysostom: We read, that if a gentleman, or noble person had 
Vain opinion of gentility may be occasion of the eternal destruction of those which regard it.  been turned to the Gospel, his kin and alliance would come unto him and say: What? Tu credis crucifixo? Art thou not ashamed to hope for salvation in him, that being put to extreme punishment was not able to save himself? And as they were then offended, in the person of Christ, so in the doctrine also, they thought it great folly, the learned & wise men, should believe those things, that by reason they were not able to conceive: as, that one person should be both God and 
Considerations concerning Christ which maketh man's carnal reason to contemn him.  man, that the son of God should die, that he being man, & dead, should rise again to life: that to attain justice before God, they must utterly renounce their own justice & good works, & acknowledge themselves to be most heinous sinners: that they must abandon the world & all the pleasures thereof: that they must for Christ's sake, for go their wife, their children, their goods & all that they had: finally that they should mortify their flesh, take their cross, & by ignominy, reproach, & persecution follow Christ. This seemed to them not only a shame, and a folly, but an extreme madness also. And therefore they had the professors of the Gospel in no estimation, but accounted them fools, and doting persons.  
The greater & more famous that the place & city was, 
The more excellent men are in carnal reason only, the more they contemn Christ.  the greater & more grievous, was the contempt of the Preachers of the Gospel in it. Wherefore undoubtedly, this was no small temptation in those days, & especially in the City of Rome, which then was Lady and Empress of the world, & stood much upon their estimation of wisdom & honour, & thought it reproach for them, to admit so base a state of salvation, as appeared to be in Christ Jesus. But of this very prettily saith S. Hilary de trinit. 5. O stulta mundi 
Hilar. 5. de trinit. what estimation always pertained to Christ and his gospel.  sapientia, opprobrium Christi, non intelligens dei virtutem esse: & stultitian fidei, non sentiens esse dei sapientiam: that is, O foolishness of the wisdom of this world? which seethe not, that that which it imagineth to be reproach to Christ, is even the most mighty & excellent power of God: & which also perceiveth not, that that which it termeth foolishness, in the belief, which is in Christ, to be even the great wisdom of God. Wherefore S. Paul armed with the spirit of God, to the great comfort of all Christians saith (as I have read unto you) I am not ashamed of the Gospel. etc. Whatsoever, you do esteem it to be, how reproachful soever the world doth account it, although the Epicures do deride it, although the wise politic worldlings, do inveigh against it, although the Jews be offended, although the Atheists scorn it, although fantastical hypocrites do detest it: sure I am that in itself, it is the mighty power of God to salvation, of all that believe, & faithfully embrace it. How the mighty power of 
What power is in the Gospel of Christ and how it appeareth two ways.  god doth show itself, in subduing the enemies of our salvation the good Christian man doth perceive: who hath learned out of the scriptures, to how great enemies, man's nature was subject & in thraldom. Sin, Satan, hell, death and damnation, had us in captivity: from the tyranny of all which we are delivered by Christ Jesus crucified. First, he overcame sin, when being the son of God in the shape of reproachful man, as an innocent lamb, deserving no punishment, & yet suffering most cruel punishment, & bitter death, gave himself a full & perfect sacrifice for our sin. And when sin was by his death & passion destroyed, death was in the same victory disarmed & maimed. For Sin (as S. Paul saith) is 
1. Cor. 15. 56.  the sting of death. And when death had lost his sting, & was conquered in Christ's resurrection from death, Satan also lost his strength & power: which rested only on them, which therough sin were in danger to death, for Stipendium peccati mors, 
Rom. 6. 23.  The reward of sin, is death Finally because hell only devoureth them, that through sin, & death, are slaves to Satan, it followeth, that when the other three were by him so mightily vanquished, hell also which all the danger thereof, was subdued, & we delivered from all their tyranny: as the reverend father Zacharie saith, Prestitit iusiurandum quod iuravit. etc. The 
Luk. 1. 73. 74.  Lord God of Israel hath performed the oath, which he swore to our Father Abraham, that he would give us, that we being delivered etc. Now as by his death & resurrectien, he hath mightily conquered our enemies: so hath he by his ascension, gloriously triumphed over them. And therefore S. Paul saith very well out of the Psalm, Cum ascendisset 
Ephe. 4. 8. Psa. 68 18  in altum, captivam duxit captiuitatem etc. When he had ascended up on high, he led captivity captive: We then may now say triumphantly with S. Paul: Oh Death, where 
1. Cor. 15. 55.  is thy Sting? Oh Hell, where is thy Victory? Though Sin and Death rage never so like tyrants: though Satan, roar never so like a Lion: though Hell, gape never so greedily: sure we are, they cannot prevail against us, that have victory over them in Christ Jesus. It is God 
Rom. 8. 33.  that justifieth, who is it then that condemneth? it is Christ that died, yea, or rather which is risen again from death, and sitteth on the right hand of God the Father, as our perpetual Intercessor, Who then can hurt us? Who can pull us from the favour of GOD? not Life, not Death, not Sin, not Hell, not Satan, not any power or principality: They are all in Christ Jesus confounded. This is that mighty power of the Gospel, that S. Paul saith doth bring Salvation to all believers, and whereof he protesteth, that he is not ashamed of it.  
But God did show his mighty power to salvation of mankind, 
2 The power of Christ appeareth both in himself, and also in his word.  not only in the price of our redemption itself, but also in the publishing and preaching of it, by his Apostles, & Ministers. For to it he annexed such force of his holy spirit, that it had greater strength and authority, than all the eloquence, than all the Wisdom, than all the learning, than all the policy and power of the world. For notwithstanding, that the preaching of the Gospel was resisted by all these worldly gifts, and powers: yet had it marvelous success, and did wonderfully increase. Demosthenes, Pericles, Cicero, for their eloquence: Solon, Aristides, Caro, for their wisdom: Plato, Socrates, Aristotle, for their learning: Alexander, Pyrrhus, Pompey, for their manhood: 
Man in his eccellency of carnal wit, is not able to give any perpetuity to his device.  were of power, were of great fame, and able to do much in the world. But the best of all these, had much a do, even a few years, to keep their own Citizens, their own countrymen, their own subjects in obedience, and to cause them to give place to good and wholesome counsel, and to obey orders provided for their own commodity. Yea every one of them (almost) to their own confusion, proved of how small force, their wisdom, their eloquence, their power was, and with the end of their lives, left their common weals well near utterly decayed and undone: But contrariwise, mark, I pray you in the Apostles of Christ, and consider the marvelous power of Gods working. For they having 
The government and direction by God's word, prevaileth more than any devise of man.  as you know, their beginning of the Jews, nothing commended, or set forth with any of those gifts and ornaments, that men so greatly do esteem, went forth into the world, preaching the disdained Gospel of Christ crucified, and by the simple doctrine thereof, did in few years, for the state of religion, change the face of the whole world, 
Example in the Apostles  notwithstanding, that the Empire of Rome, & other mighty principalities, did to the uttermost of their power, resist it, and the reformation, that by the Apostles in this manner was begun, continued, and spread itself mightily, and marvelously, even against the assaults of most cruel, and tyrannical persecutions, under Nero, Domitian, trajan, Adrian, Antony, Dioclesian, and many more. And until such time, as by the secret judgement of God, the power of Antichrist began to spread itself against it, as well in Asia, under Mahomet, as in Europe under the Pope. Never any Empire or Kingdom was so largely spread, as the Kingdom of the Gospel, never any principality, so mightily proceeded and went forward, maugre the malice of all enemies, 
Tertul contra Jud●os.  as it hath done. And so doth Tertullian witness against the jews, speaking of the Kingdom of Christ, and alleging out of the Psalm, the words of God the Father, Fortitudines regum disrumpan, aperiara ante illum portas, & civitates non claudentur illi. Whereby he noteth that no power of Prince or city, should be able to resist the Gospel of Christ, But this conquest of the Gospel, was always by suffering, and not by force, or resisting, as S. Augustine saith de agone Christi. Cap. 12. Ecclesia catholica per totum orbem diff●sa magis magisque roborata est non resistendo sed perferendo. And 
Aug. de agone Christi.  another Father saith: Sanguis martirun semen evangelii. The blood of martyrs is the seed of the Gospel. And Hieron ad theoph. saith: Patiendo contumelias Christi fundata Ecclefia est, persecutionibus crevit, martyriis coronata est. By suffering all kind of reproachful dealing which was given forth, and dove against Christ, the Church of God hath had the more great and large beginnings, by persecutions hath it increased, and with martyrdom it is crowned. In all places have the Apostles and other Preachers of the Gospel sound many bitter enemies, which being armed as well with public authority as private malice, greedily desired, & sought how to destroy them, & to confound their doctrine. In all places were heard terrible threatenings, and proclamations of Emperors, the glistering sword of cruel Tormentors, were always in their eyes: Imprisonmentes, Bonds, Fetters, Rods, Whips, Racks, and a thousand kinds of cruel torments daily prepared and devised against them. The very name of a Christian, was sufficient to bring them to punishment and death. They were accused, that they did against the laws of the Romans, that they spoke against their God, and old religions, that they were authors of seditions, rebellion, and all mischief. And commonly the beginning of all accusations was thus: They which 
Act. 17. 6.  trouble the whole world are come unto us also. Yet did the teaching of the Doctrine of our Salvation, by the mighty power of God's spirit, break through and overcome all these difficulties: And the Gospel not only conquered and vanquished all adversary powers, but spread itself in few years thorough the whole world. As Saint Augustine saith, de Civit. dei li. 22. 
Aug. de civitate dei Lib. 22  Ligabantur, includebantur, c●debantur, torquebantur, & multiplicabantur. i. They were bound, they were imprisoned, they were whipped, they were tormented & racked, and yet for all this, they multiplied and increased. The same power of God even in these latter days, hath 
Example of late and present tones.  wonderfully showed itself, in Furthering his Gospel. For when the heavenly doctrine of our salvation in Christ Jesus, was so buried in the darkness of school learning, that no man tasted the sweetness of it: when Gods holy word lay overwhelmed in dust, and was not read almost of any: when the comfortable use of the sacraments was defaced with wicked superstition & Idolatry: when the whole state of religion was turned to an outward show of gestures, signs, and ceremonies: When Antichrist in all his pomp, sat in the Church of Christ (as saith S. Paul) Auaunting himself above all that was called God: and 
2. The. 2. 4.  made Princes and Emperors to kiss his feet: when it was even death (almost) to think of the restoring of God's truth, even then, I say, by the ministry of one simple man at the first, against the clamours of monks and Freers, against the scorning of the bishops, against the power of the Pope, against the assistance of temporal princes, against all torments by fire, by faggot, by sword, by imprisonment, God hath so published, & spread his Gospel, as now all countries of Europe are partakers of it.  
Wherefore they are dull of sense, & s●antly to be accounted 
The power of the gospel doth most manifestly appear in these latter days.  good christians, which in these latter days are so offended with the troubles and dangers that usually follow the Gospel, that they do not in the mean time see and consider, how the mighty power of God doth bear rule, even among the midst of his enemies, and doth work safety for his church and Gospel, even in those common weals, and under those kings and Princes, which are not only far from the faithful embracing of his truth, but evidently 
The mighty power of the Gospel is no whit to be discredited by afflictions which may follow it.  show themselves to be the professed adversaries thereof, even to the uttermost of their power. If any be of that opinion, that he therefore think the Gospel to be weak and contemptible, because it is continually exercised with the cross of affliction, and trouble of the world, in that his judgement, he is greatly deceived. For therein principally, it appeareth, that 
W●●● kind of ground man's policy is to common weals.  it is preserved by some divine power. Neither is it like the unfortunate state of worldly kingdoms and principalities, which seem to rest upon the power and policy of men. For commonly such do fall to ruin and decay, when they appear to be settled, and in greatest glory. For the truth hereof, consider the examples of all the Kingdoms and empires that ever were: the Asstrians, the Persians, the Grecians, the Romans. etc. But contrariwise, the Gospel and Kingdom of Christ doth then most prosper and prevail, when all endeavours and powers of Princes are set against it. The evident proof whereof, I have let you understand before, as well by example of the primative Church, as of these latter days. God doth then most show his power, 
How GOD c●● show himself wh●n all men's devise faileth, yea, and against man (also) in his chiefest power.  when all man's strength and help most faileth, as saith Tertullian out of the Psalm, I will break the power of Kings, I will open the gates before him, and Cities shall not be shut against him. There is no wisdom, there is no power, there is no counsel, against the Lord. Though people fret and fume, though Prince's rage, though they consult and assemble themselves together: yet it shall always be true that followeth: He that fits in 
Psal. 2. 4.  Heaven shall laugh them to scorn, the Lord shall have them in derision, and shall scatter all their devices, and break all their power. For the Gospel is the mighty power of God to salvation, to all them that believe. etc.  
Non me pudet evangelii. 
The second part.  I am not ashamed of the Gospel. 
THe Gospel hath many enemies, many that cavil at it, 
diverse sorts of ennim●es to the Gospel.  and find great faults therewith, to the end that men should be ashamed, either to profess it, or after profession to stand constantly in it.  
first, there are Epicures, and godless persons, that 
Epicures.  think all this whole matter of Faith and Religion, for certain purposes, to be devised, and feigned of men, and therefore, they marvel at us, that we be so earnest and careful therein, and offer ourselves to so great danger for it. Whatsoever is spoken of God, of the Devil, of Heaven, or of Hell, these pleasant companions, deride and scorn, and think it of no more weight, than a poetical fable. And therefore they grunt, with the Pigs of Epicures sty, and say: Let us eat, let us drink, and make good cheer, for shortly we shall die, and after death, remaineth no pleasure.  
another sort of the Adversaries of the Gospel, are the wise 
2 politics.  politic men of the world, and such governors of common weals, as have not the true sense of God, and of his providence. For they condemn the doctrine of the Gospel as seditious, and dangerous to common weals, and states of Princes, neither do they think it, a matter to be suffered, that Preachers should note, and openly reprove, the faults of Princes, Magistrates, and great personages. For say they, what other thing is this, then to shake the state of government, and to sound a Trumpet of discord, sedition, and rebellion. These men, do not acquaint themselves with the use of God's providence, who, ever from time to time, hath sent his Prophets, & other Messengers, to reprove the faults, both of Princes and people, that swerver from his law, and revolt from his true worship.  
The third sort of Adversaries are Hypocrites, Monks, 
3 Hypocrites.  Freers, and such as put salvation, in the outward observations of men's devices, and devised holiness, beside the word of God: for they cry, that the doctrine of the Gospel doth overthrow the laws of God: The holy ordinances of Fathers, doth hinder good works, and take away all devotion. To answer all the forged cavils and slanderous objections, that all these men devise, to make us ashamed of the Gospel, were a matter at this time unpossible. But I will touch such as chiefly they stand upon, and most are thought to shake the consciences of them that have any sense of god. The first sort are hypocrites, & justiciaries, which 
Six Objections made against the Gospel, to bring it into dyscr●d it, and the answers to them.  being puffed up with confidence in their own strength think either whallye, or in a great part by their own Virtues and good works, to obtain God's favour, and everlasting life. Such in times passed, were the pharisees among the Jews, and such in these days are Monks, Freers, and others in the Church of Room, which pretend misliking of the Gospel, because it teacheth that all men naturally are sinners and the children of wrath, and that they have grace and free remission of sins by faith only, condemning in itself, all man's justice and worthiness, and declaring that we have no justice, but that we have in Christ Jesus. These men because they stand much in their own likings, and greatly seek their own glory, are passingly much grieved, to have that Doctrine published, whereby their strength and powers are diminished, their wisdom defaced, their justice before God condemned, and grace and forgiveness taught to be attained, by God's free mercy, without any respect of worthiness, or desert, in ourselves. This Doctrine (say they) is an enemy to 
2. Objection against the Gospel: that it doth not further, but hinder good co 〈…〉 on  all good life: This Doctrine discourageth from endeavour of honesty and godliness: This Doctrine openeth a wide gap to all Dishonesty, and Dissoluteness. For wh●e will bend himself to Godliness, when he is taught that he is not able to do any thing? Who will not tumble headlong into Vice, when he understandeth forgiveness to be so ready? Who will bridle his affections, and punish himself by fasting, praying. and other godly exercises, when he seethe there is so easy, and light a way to Heaven, by Grace and Faith only? Therefore, (say they) no marvel though we be ashamed of this gospel, and mislike the Professors of it. But (dearly beloved) this is no new reproach & slander, 
Answer.  Fathered upon the gospel, and heavenly Doctrine of our Salvation. You know, these proud and selfeliking pharisees, upbraided even Christ himself, that he preached Gods free grace, to Publicans, and Sinners. You know that they said to saint Paul, 
Rom. 6. ●.  setting forth the same Doctrine: Why? then let us do ill, that grace may abound: seeing God's grace is so ready, let us still wallow in naughtiness, that it may show itself more plentifully. Wherefore against this temptation, Christian men should arm themselves at this day: and not think that we teach any new Doctrine, but the same that Chr●ste and S. Paul hath laid out before us. For when we utterly condemn man in himself, and pronounce him to be the child of wrath and damnation, what other thing do we, than that Saint Paul, in the first part of his Epistle to the Romans at large declareth, while he wrappeth all men, as well Jew's as Gentiles, in the guilt of sin, and in the indignation of GOD, And in general words concludeth: Omnes peccaverunt 
Rom. 3. 23. 24.  & destituuntur gloria Dei, iustificantur autem gratis per illius gratiam, per redemptionem, que est in Christo. All have sinned, and are deprived of the glory of God, and are justified freely by grace, thorough the redemption that is in Christ Jesus. And again, Conclusit deus omnia sub peccato ut omnium miseretur. God hath concluded all things under sin that he might have mercy upon all. And this meaneth he, not only of the gross outward acts, but of the very inward guilt and corruption of their nature, as in many other places he showeth. 
Rom. 5. 12. 14.  Vt per unum hominem peccatum intra●it in mundum, & ꝑ peccatum mors, & it a in onnes homines mors ꝑuasit, quia omnes peccavimus. Regnavit mors ab adam usque a● Mosen, etiam in eos, qui non peccaverunt, ad similitudinem, transgressionis Adam. As by one man sin entered into the world, and death by sin, & so death went over all men: for so much as all men have sinned. But Death reigned from Adam to Moses, even over them also that sinned not after the like manner of transgression of Adam. And to the 
Cor. 15. 22.  Cor. In Adam omnes moriuntur, In Adam all die.  
In these places he speaketh not only of the death of the body, but of the death of the soul. Eramus natura, filii irae, quemadmodum 
Eph. 2. 3.  et ce●eri, We were by nature the children of wrath as well as other. Whereby it appeareth, that all men in themselves are the Children of wrath and damnation, shut from the Kingdom of Heaven. Therefore Christ in john 3 chapped. saith: unless a man be borne 
joh. 3. 3.  again from above, he cannot see the Kingdom of God. In which words it is evident that our first birth in Adam, is utterly corrupt, and subject to sin. So 
job. 14. 4.  lamenteth job also: Who can make that clean, which is conceived of unclean seed? So lamenteth David his own corruption: Behold I was borne in iniquity, 
Psa. 51. 5.  and in sin, hath my mother conceived me. Upon which words saith Ambrose, Merito David flebiliter deploravit ipsa inquinamenta naturae, quod pri●s incipit in homine macula quam vita. Upon just cause did David with tears bewail the imperfections that we have in nature, for because corruption doth first begin in us, before that we have life. Seeing then our nature is so corrupted, 
Gen. 6. 5.  seeing (as God himself saith) our heart is bend only to ill, even from our youth, how can any goodness proceed from us, as of ourselves? how can we challenge power to fulfil God's law, and by our good doings to be reconciled unto him? Without me (sayeth Christ) you can 
joh. 15. 5. 2. Cor. 3. 5.  do nothing. And, I am not able, saith Paul, to think a good thought as of myself, but all my sufficiency is of God. If Saint Paul doth so humbly acknowledge his weakness, why should we stand so proudly in our own conceits? Liberum arbitrium, (sayeth 
August.  Saint Augustine) ad diligenda dei precepta primi peccati granditate perdidimus. i. We lost free will, to love and embrace the commandments of God, through the greatness 
Aug. ser. 2. de verbis.  of the sin of our first Father Adam. And, De verbis Apost. ser. 2. Sunt homines ingrati grati● dei▪ multum tribuen●●● inopi sauciaeque naturae. Verum est, magnas arbitrij vires, homo cum conderetur, accepit, sed peccando amisit. i Men are unthankful, 
Opinion of free-will is unthankfulness.  or unkind unto the grace of God, attributing much unto needy and wounded nature: It is true, man when he was made, received great power of free-will, but he lost it again, when he sinned. And Epist. 107. 
August.  Primus homo sic factus est, ut nihil voluntati eius resisteret: postquam an●em libera voluntate peccavit, nos in necessitatem percipitati sumus, quicunque ab eius stirpe descendimus: that is: The first man (Adam) was so made, that nothing 
How we had free-will▪ And how we have it not.  resisted his will, but after thorough free-will he sinned, We, as many as descend from his stock, are cast down headlong into necessity of sinning.  
If in the fall of Adam we lost free-will, to love and imimbrace the commandment of GOD, if we show ourselves ungracious to God's grace, by attributing so much to our maimed and corrupt Nature: If by Adam's 
How profitable the doctrine is which is against free-will.  offence, we be cast into a necessity of sinning. Let us, as the Gospel teacheth, cast away this confidence of our own powers, let us shake of this self liking Hipocricie, let us submit ourselves under the mighty hand of God, and acknowledge our own infirmity, let us not kick at that Doctrine of the Gospel, that layeth before us our own weakness, and teacheth how great need we have of the saving grace of God in Christ Jesus.  
As touching that they pretend, the Gospel, in Preaching free grace by faith only, doth discourage men from well doing, and set open a wide window to looseness and naughtiness: It is a very false and wicked slander, not bearing any countenance or likelihood 
The doctrine of justification by faith only, doth procure good works and no● hinder them.  of truth in it. For the same Spirit that is the Spirit of faith, and persuadeth our consciences to believe the great goodness and free mercies of GOD toward us in Christ Jesus, is also the spirit of love, and doth inflamed our hearts earnestly, to love so bountiful and so merciful a God, that did vouchsafe when we were yet his enemies, to give his dearly beloved Son to death for us. Now then, if by the motion of one spirit, we do by faith assuredly know God's goodness toward us, and by the knowledge, and true sense thereof, do love him for the same, needs must there follow obedience, to his law, and perpetual study to please him. faith then of necessity breedeth love of God, and love bringeth forth obedience to his will. Qui diligit me (saith 
joh. 14. 2●  Christ) Sermonem meum servat. j he that loveth me keepeth my sayings. This love than should lead us to obedience, This love should be the root of all good doings, and not a proud hope to merit God's favour, and deserve everlasting life by our works: For when 
Luk. 17. 10  we have done all we can do, as Christ witnesseth, We have yet not done so much as of duty we should do. Even so then as nothing can keep good children, so much in obedience, as to know their Parents goodness toward them: so nothing can more pithily move Christian men, to the true service of God, and keeping of his law, then by the Gospel to learn his unspeakable goodness towards us.  
Moreover the same Gospel that teacheth by Christ's blood only to attain remission of sin, doth teach us also, that the end, and cause of this our free redemption, is to live in the service of God, and no more to be subject to sin. Apparuit gratia Dei salvatoris nostri omnibus 
●it. 2. 11. 12  hominibus ut abnegata impietate & mundanis concupisentijs pie, sobrie & caste vi●amus in hoc seculo. Ipsius sumus opus conditj in Christo jesu ad opera bona quae praeparavit deus, ut in illis ambularemus: that is to say, The grace of God hath appeared, that we denying ungodliness and worldly lusts, should live soberly, righteously, and 
Ephe. 2. 10.  godly in this world. We are (saith S. Paul) his workmanship, created in Christ jesus unto good works which God ordained, that we should walk in them. Zacharie saith, He hath performed the oath 
Lu●. 1. 73. 74. 75.  which he swore to our forefather Abraham, that he would give us, that we being delivered out of the hands of our enemies, might serve him without fear in holiness and righteousness. etc. No man raunsometh a Captain, to this end, that he should continue to serve his enemy. God by Christ, hath delivered us from sin, and Satan, and therefore must we now, forsake them, and live in obedience of him, that hath so mercifully and freely redeemed us. For this cause do 
Rom. 6. 4.  we profess in our Baptism, that we forsake the Devil and all his works, and as Saint Paul (sayeth) bind ourselves, to rise with Christ in newness of life. 
Eph. 6. 5. etc. Rom. 13. 12.  That seeing we be now made by him the children of life, we have no more to do, with the works of darkness. This is the true doctrine of the Gospel: wherefore no good man, hath cause to be ashamed of it. 
●an needeth not by the Gospel's think himself so debased that he should thereby be any whit discouraged from good works for he is also thereby marvelously exalted by god's goodness toward him. 1. Pet. 3. ●. joh. 15. 4. 5.   
It is an impudent cavil, and no true crime, when the adversary pretendeth a shame & misliking of the Gospel, because in preaching free grace, it debaseth man's dignity, discourageth from study of godliness, and giveth occasion to continue in sin and wickedness. Although it teach you, that of yourselves, you are the children of wrath, and damnation: yet it telleth you (also) that by Christ, you are the heirs of everlasting life and salvation. Though it teach you, that of yourselves you can do nothing: yet it telleth you also, that by the spirit of God in Christ Jesus, you may do all things. Though it teach you that by your good works, you cannot merit God's favour an● remission of sins: yet it telleth you also, that God by faith in Christ's blood only, hath so taken away your 
Rom. 3. ●5.  sins, and restored you to his favour again, that you yet to show yourselves thankful unto him, are ●ounde to walk in holiness and righteousness, before him all the days of your life. You may therefore, safely and boldly say with S. Paul, notwithstanding this shameless cavile, That you are not ashamed of the Gospel, for that it is the power of God. etc.  
another sort there is that are ashamed of the Gospel clean contrary to these that before I spoke of, that is the lose and sensual Epicure, given to the pleasures of the flesh & of the world. For, as the other sort found fault that 
The second objection against the Gospel that it doth make this life less pleasant to us, than it should be.  we make too easy a way to Heaven, so, these accuse the straightness of the Gospel, & are offended to hear the Preachers to reprove, not only their outward evil works, but also to require, that man should utterly forsake himself, die unto sin, mortify the flesh together with the lusts thereof, and so wholly to be given and addicted to Christ, and his holy will, that we should not so much as keep company with the wicked and ungodly. Oh say they, you clean take away all courtesy, and pleasant life, and bring into the world a Monkish & Stoical severity, and solitariness, contrary to all civil fashion and humanity.  
Wherefore when we tell the jolly Gentlemen, and lusty 
The answer is annexed to every particular part of the objection  Courtiers, that their gorgeous apparel, is but a lewd wasting of their thrift, and a lose vanity, that their idle swearing is horrible blasphemy: that their Dicing, Dancing, and dallying, is wicked spending of time, and practices of impiety: they mislike this doctrine, they are ashamed of this Gospel, and in their outrage, deprave the Preachers, and speak ill of them. When we tell the fine Ladies 
Esay. 3. 16. ●c.  and Gentlewomen, that their painted coats with gazing colours, their fri●●ed hear, and embroidered hats, their ●itle caps and light Feathers, are but instruments of wantonness, snares of sin, and open tokens of lightness, they are displeased with us. In their bravery they scoff at us, they think it a shame, for them to be taught out of the Gospel, to go like grave Ladies, and sober or sad Matrons. When we tell the covetous rich men, that they should not here, lay up the treasures of the world, 
Mat. 6. 19 20.  but seek after everlasting riches, that no rust can consume. When we tell them, that they brought nothing 
1. Tim. 6. 7  into the world, and as assuredly, shall carry nothing out of the world: when we bid them give the one half of their goods unto the poor, and restore again those that 
Luc. 19 8.  they have ill gotten as Zacheus did: They mislike our doctrine, they are ashamed of the Gospel, they go with heavy hearts from the Sermon, as the young rich man 
Mat. 19 22.  went from Christ. When with Saint Paul, we tell the riotous gluttons, that they should walk soberly, as in the day time, and not pamper up their flesh to vice and wantonness, by feasting, by banqueting, by riotous feeding and drunkenness, but that they should put on the Lord jesus Christ, and not follow the flesh by 
Rom. 13. 13  satisfying the lust thereof: they think it an hard doctrine, they think the sweet of their life taken from them, and therefore are ashamed in that, to follow the Gospel.  
But they that be the true people of God consider, that 
Joh. 15. 19  as Christ saith, He hath chosen his out of the world: so he requireth that they should forsake the world, abandon the pleasures of the flesh, and vanity of this life, die unto sin, and by the seed of his holy Gospel be borne again to a newness of life. His Apostles also sounding upon the same string, tell us that we should 
1. Pet. 2. 9  be separated from this naughty generation, that we may rise in Christ, to a newness of life, as an holy nation, and set forth his goodness, that hath delivered us, from darkness, to light unestimable. The same Apostles cry unto us, and by Proclamation (as it were) exclude out of the Kingdom of heaven, Whoremasters, 
1. Cor. 6. 9 10.  Adulteres, covetous men, nice and wanton persons, drunkards, backbiters▪ contenders, brawlers, idolaters, thieves and extortioners.  
Wherefore we may not change the laws of the City of God, and make these things, to hang on the pleasures 
〈◊〉 of the answer.  and affections of men: that Christ and his Apostles, have so straightly, and severely forbidden. Therefore, never let the pleasures of the world, nor the masters, and maintainers of them, pull you from the profession of the Gospel, but still say with Saint Paul, I am not ashamed of the Gospel of Christ. etc.  
Now are we come to another quarrel, that they make against the Gospel, but as for this and other quarrels that they make against the Gospel, they shall afterward be entreated of.    

¶ The second Sermon.  Non me pudet evangelii. j I am not ashamed of the Gospel of Christ, for. etc. 
THe greatest defence that the 
The third objection against the Gospel. ●●.  adversaries of the Gospel have at this day for themselves, and against us, is the title & authority of the Church: with that do they grievously assault and trouble men's consciences, and seek to make them ashamed of the Gospel. Oh, say 
That we the pretended professors of it, are not of the catholic Church.  they, the professors of the pretenced Gospel at this day, are but Schismatics and Heretics, they are departed from the true and Catholic Church of Christ, that hath continued these 1500. years, and is confirmed by Universality, Antiquity, and General consent. This Church ought to be taken of all Christian men, as the pillar and stay of all truth, This Church by Christ's own promise can never err, This Church is the house of God, This Church is the only spouse of Christ. Beside this pillar, there standeth no sound truth, Out of this house there is no salvation, They are not the sons of God, which are not the children of the Church. Non est dignus deo patre, qui non habet Ecclesiam matrem, i. He is not worthy to have God for his Father, which hath not the Church for his mother. This is a grievous assault, this is a sore battery, unto minds not yet confirmed: this undoubtedly hath and doth shake many a weak conscience at this day. For who will not be afeard to be out of the Church of Christ, to be out of the house of GOD, to be out of the Ark of No? and so most certain to be overwhelmed with the water of desperation and condemnation: But be you strong in the Lord, and by the power of his holy word, confirm and fortify your consciences.  
And first that you be not in this point astonished, and troubled 
Answer.  with a false alarum, learn you out of the holy scriptures, what the True Church of God is, and what are the True marks of it, whereby it must be known: And then confer the same, with the Church of Rome, that giveth you this assault, and see whether you are departed from 
The invisible church consisting of the elect. Col. 1. 24.  the Church of Christ, or from the state of Antichrist, and synagogue of Satan. The Church sometime in the Scripture, is taken for the whole number of the elect of God, that are and have been from the beginning of the world, in all places and all ages, even to this day. And this is that Church, that is the pillar of truth, This is that Church, that never can abide in error, This is that Church, that by imputation of God's mercy, is the immaculate and undefiled spouse of Christ, but this Church is not alway seen. This is the invisible 
Rom. 11. 4. 1. Cor. 2. 11.  Church that is known to God alone, and is never certainly, and truly, and for the whole, opened to man's eyes. For they by Hypocrisy may seem members of this Church, which in deed are no partakers of it, as appeareth by the example of judas. And contrariwise, they to man's judgement may seem, not to be of this Church, which yet in God's appointment, are the certain members of it, as evidently was showed in the example of S. Paul.  
But the visible Church, that is discerned of man, 
The visible church  and by outward tokens, is known to the world, may in this manner be described to you. It is the 
The description of the church.  multitude of all them, be they few, or many, which being upon the face of the earth, and called by the word of the Gospel, protest to believe in our Saviour Christ, looking for sanctification and salvation by him, and worshipping him according to his holy word. That it is the whole multitude of all believers, it is evident 
Mat. 28. 19 Mar. 16. 15.  when Christ himself saith: Ite, predicate evangelium omni creaturae. i. Go ye and preach the Gospel to all creatures. He excepteth none, and therefore the grace of 
The church of Christ is tied to no one place.  God, and benefits of his Church, are not tied to any one place: as to Rome, to Jerusalem, to Constantinople, to Antioch, or any other place.  
That the number of this Church, may be as well small 
The number of the church may be small. Luc. 12. 32. Mat▪ 18. 20.  as great, Christ himself teacheth, saying: Grex meus pusillus est. i. My Flock is very small. And where two or three be gathered together in my name, there am I in the midst of them. Hereby may you learn, that the argument of Multitude or great number, is not alway strong. For by it the Doctrine of the Prophets, the Doctrine of Christ, and of the Apostles, might be rejected: which undoubtedly were but few in comparison of them, that misliked and reproved it. That this multitude must 
None are openly of the Church but such as are called theris by the word of God. Io. 10. 17. 15.  be called by the word of the gospel, S. Paul affirmeth, Rom. 10. Fides ex auditu, auditus per verbum Dei: Et quomodo predicabunt nisi missifuerint? that is: Faith cometh by hearing, and hearing by the word of God: And how shall they preach, unless they be sent? And therefore Christ did send his Apostles, to preach the Gospel, that thereby they might by brought, to the belief of the Church. The members of the Church be graffed into it 
Faith doth in graff us into the Church. Act. 37.  by professing the belief & salvation in Christ. In the 8. chapped. of the Acts. When the Eunuch desired Baptism Philip answered. If thou believe with all thy heart, thou mayst: he answered, I believe that jesus Christ is the son of God.  
By this branch of the description, the Jews and Turks are excluded, and as many as seek other means of salvation then by Christ Jesus, though that they pretend to be christians, & though that they pretend to be the church. This church is known by certain marks and tokens. 
The marks of the church.  Now, what they are let us consider. The Gentiles for the state of their Religion, allege Pindarus, and other Poets. The Jews their Talmud: The Turks their Alcorane, and all sorts do ground their religion upon some authority. But God in Esay to his people saith this, Ego 
Esa. 59 ●1.  ineo cum his quiresipuerint in jacob hoc meum foedu●, ut Spirit us meus qui est super te, & verba mea quae posui in ore tu●, non recedant ab ore tuo, neque ab ore seminis tui, amodo & usque in saeculum▪ i. I will make this my covenant with them, that turn from iniquity in jacob: My spirit that is upon thee, & my words which I have put in thy mouth shall not departed out of thy mouth, nor out of the mouth of thy seed, from henceforth even for ever.  
Here you see that God willeth his church to stick unto his word. And in the 10 of john, Qui ex deo est, verbum Dei 
joh. 8. 47.  audit. He which is of God, heareth God's word. And, Oues meae vocem meam a●diunt. etc. My sheep hear my voice, and I know them, and they follow me: A stranger they will not follow. etc. True doctrine (then) according 
Io. 10. 27. The first mark is God's word.  to the word of God, is one unfallible token of the right church of Christ. For god by his Prophet, & by his son, witnesseth, that it is his word, and that it is his voice, that his people do stay upon. This mark S. August. acknowledgeth in his Book Contra litteras Petil. I have 
August. contra litteras petil.  the manifest voice of my shepherd (saith he) without all circumstances, declaring, which is his Church, My sheep hear my voice, and they follow me. Behold, we hear his plain and evident voice. For how dareth he call himself Christ's sheep, that doth not vouchsafe to follow christ? Let no man say unto me, what said Donate? what said Petilian? or Pontius? for we must not consent to catholic Bishops, if they be in any point deceived, and judge contrary to the canonical scriptures. etc. And again: If thou cry out, & recite unto me any other thing, understand then, that after the voice of our shepherd uttered evidently unto us, by the mouth of the Prophets, by his own mouth and by the mouth of the Evangelists: we will not hearken to your voices, nor give ear to any thing that you shall speak. Whosoever will not wander from his flock, let him hearken to him, let him follow him. Now as Christ the true shepherd 
The second mark is the sacraments.  doth call his sheep by his voice, & lead them by his word: so doth he mark them by his Sacraments. The Gentiles, the Jews, the Turks, have their ceremonies, but only the church of christ, hath the true Sacraments by him appointed: & distributeth the same orderly, & lawfully unto faithful people, according to his Justitution, for by one spirit (saith S. Paul) are we all baptized into one body. 
1. Cor. 12. ●● 1. Cor. 10. 17.  And of the lords supper he saith. We being many are one bread, one body: because we are all partakers of the same bread. By these marks then of baptism, & the Lords supper, Christ doth unite his flock together in one fold, & maketh them known to be his. Now let us examine these tokens, how well they agree to the Church of Room.  
Touching the first, how can they have truth of doctrine 
The Church of Room hath not in it the tokens of the true Church. The written Scriptures only, are and aught to be sufficient to try all truth. Psal. 119. 105. joh. 5. 39  which use not that rule of Religion, nor that Touchstone whereby only, all truth of faith and holiness is tried? Can that Goldsmith always have good and pure metal, that doth not use a right, and true Stone to try it? The right touchstone, & perfect directory, whereby all truth in doctrine is known, is The word of God, delivered in his holy scriptures. Therefore saith the Psalmist: Thy word is a lantern to my feet, and a light unto my paths. And Christ himself saith unto the Jew's: Search the scriptures, for they bear witness of me. He imputeth the gross errors of the Sadducees to the ignorance of the scriptures. The converts of Berrhaea in the Acts to try Paul's doctrine, 
Act. 17. 11.  did daily search the scriptures, whether all things were so, as Paul preached. This is it then whereby preachers and teachers, are discerned, This is it whereby the true church of God is tried. This is it, whereby all truth of doctrine is examined. So saith Chri. The Lord knowing 
Chrisost.  the confusion of all things, that would be in the latter days, commandeth that christians willing to understand the sure ground of faith, should have recourse to no other thing but to the Scriptures. And again in the same place. Before time, it was evident by many means, what the true church was, and what gentility, but now after that heresy is grown into the church, there is no way whereby it may be known, but only by the Scriptures.  
Now (dearly beloved) we shun not this Trial, we desire to be judged hereby, only we say with Moses, yea 
Deut. 4. 2. 31.  with God himself, Nothing is to be added or taken away from his word: We say with S. john, 20 chapter, So much is written, that if we believe, we shall have salvation, 
2. Tim. 3. 1●.  by the name of Christ. We say with S. Paul: that the scriptures can make us wise to salvation. We say with S. Paul again: that the scriptures written 
Verse. 16.  by the inspiration of the holy ghost, are profitable to teach, to reprove, to correct, to instruct in justice, and to make a man perfect in all good works. Finally we say with S. Ambrose: Nova omnia quae Christus non docuit, 
Ambrose  iure damnamus: quia fidelibus, vita Christus est. i. All new Doctrine which christ hath not taught, we rightly condemn, because that christ, is life to all the believers. Contrariwise the adversaries of the Gospel, will not abide 
Papists refuse trial by the Scriptures. Three points showing that Papists use not, neither esteem the scriptures as they ought, if they were the true church, The first point.  this trial of their Doctrine, but seek by all means they can, to avoid it. I will not in this place describe their whole practice herein, but I will note unto you three points. First, the keeping of the scriptures in an unknown tongue from the common people, and to make it little less than Heresy to have it in their mother tongue. Have not many good men partly lost their living, and born faggots, partly been burned, for no other cause? Many yet alive know it to be true. But they did not only find this means, to keep it from the common people of GOD, but brought to pass, that it was almost out of use, even with the learned sort: of which very few did read the Text of the Bible, you had almost ten that wrote upon the master of the sentences. The great heaps of schoolewriters declare this to be true.  
Secondly, they do marvelously disgrace and discredit 
The second point.  the Scriptures, as unsufficient to salvation, and not containing all necessary truth, but that there are many Articles of necessity to be believed, which are not contained in the Scriptures. So saith Lindan. lib. 1. Cap. 10. The Apostles, saith he, Would not commit certain principal points of our Faith, to paper and ink, thereby to perish and be forgotten, but they committed them to the faithful hearts of Christians. As though those things remained more sure, which be committed to the frail memory of feeble men in this sinful world, than those things, that by the spirit of God, are put in writing. Do you not see how this malicious 
Matters of faith may better be preserved by means of writing, then when they are only left to the bare memory of man.  and revolting Adversary, doth overthwart the gracious and ordinary providence of God, in preserving the truth of his doctrine and holy will? When God saw that the law written in the heart of man, was in continuance of time, by corruption of the world greatly blemished, and almost clear forgotten, then that it might be renewed, and remain more surely in the memories of men, did he not by Moses, put the same in writing? But this is the manner of the old Heretics, as Irenaeus sayeth, 
The learned Adversary refuseth to be tried by the Scriptures, because they do manifestly confound all such.  When they are confuted by the Scriptures, they fall to blame and accuse the scriptures, as though they were not in good case, and of sufficient Authority, and because they may be diversely interpreted: or as though the truth could not be known by them, without the knowledge of Traditions. For, say they, the truth was not delivered by them, but by the lively voice of the speaker. Hitherto Irenaeus.  
This was the gap whereby almost all Heresies, were drawn into the Church, that either they de●ied the Scriptures, or else depraved them, as unsufficient, without private traditions, & revelations. And so the 
Why Papists do refuse trial by the Scriptures.  adversaries at these days, strive to keep the same gap open, as well for the maintenance of their traditious, as for that they see, they are not by them able to maintain the most of their Doctrines. What shall I say of them, which, are not contented by these means to accuse and discredit the Scriptures, as the old Heretics did, but give unto the sacred written word of God, contemptible and blasphemous titles of reproach, as to call it, A dead 
Blasphemies of the Papists agunst the scriptures.  writing: A dumb master, doubtful, and uncertain: A black Gospel, Dead ink: Ynkie Divinity: A Nose of wax: A leaden Rule: etc. But the eternal and ever living God, whose immortal word, & scede of life, they so revile, sitteth in heaven, and seethe their wicked blasphemy howsoever cunningly, they will seem to cloak their doings. 
The third point.  Thirdly, they say the scriptures take authority of the church, and therefore that the Church is above the scriptures, and her authority the greater. Sine authoritate ecclesia, 
The authority of the word of God is from itself, and not from the Church principally.  saith Friar Soto, Scriptura sacra non habet authoritatem, hoc certissime fatemur. i. Without the authority of the Church, the holy scripture hath no authority: This we confess most certainly. As though the majesty of God's wisdom, & the truth contained in the scriptures, depended upon the authority of man. For though the Church be never so holy, yet it consisteth of men, which may, and often times do err, when they lean not to the word of God. Oh (say they) how know you that the Scriptures came from God, but by the church? I grant (dearly beloved) that the true church, that is, the faithful people of God, have the spirit of discretion, to discern what writings are according to the law & Prophets, & which are not. And therefore the Godly Fathers in the primative church, partly in the time of the Apostles, partly after, rejected many counterfeited writings, fathered by Heretics, upon some of the Apostles, because they agreed not with the law, and the Prophets, nor were agreeable to the Analogy of faith and truth of Doctrine contained in them: and so by their witness, they justified the truth of those canonical scriptures, and that no other ought to be Judges over them, or in any part of doctrine in them, or to have authority above them, or without them. When a Prince sendeth a commission, 
How the Church may judge or use the Scriptures concerning their truth.  to certain ●ounsaylers, they may by their skill in the laws in the realm, and practise of government, consult whether it be a right & true commission, or other wise, but when they have by their judgement determined, that it is a true commission under the Prince's hand and seal, they take not to them Authority over it, yea, they submit themselves in all things to be ruled by it, They may not be so bold to add, to diminish, to change, or to interpret it, further than authority doth warrant them. So 
How the Church of Christ must preserve God's word and delver the meaning of it.  is it with the church of Christ, it must submit itself to be directed by the word of God, it must not add, diminish, altar, or change, or otherwise by wrested interpretation, draw it to another meaning, than the Analogy of our faith, and the conference of one place with another place of it, in itself, may warrant. And therefore it is strangely written of Hossius, that if a man have the Interpretation of the Sea of Room, upon any place of the Scriptures, though he know not, nor cannot understand how it can possibly agree with the words of Scripture, yet is it (sayeth he) the most certain word of God. Yea they say that the interpretation of the scripture varieth, with the practice of the Church: so that as that changeth, the interpretation of the Scripture changeth also.  
Of this Usurpation of authority over the word of 
Grievous Faults in the Church of Kome, which have come by their taking of authority over the Scriptures.  GOD, and of this discrediting of the scriptures, it cometh not only, that they make in many places, Interpretations repugnant to the Text, as when they interpret, Datur for Offertur, and Facite for Sacrificate: But also that the most part of their Doctrines, are contrary to the express words of GOD, and the Analogy of our faith. As by example of a few, you shall take the measure of the residue. As for interpretations: 
Manifest false interpretations of papists.  when Christ saith in the matter of the Sacrament, This is my body, that is, say they, this is Transubstantiated, or hath the substance of it, turned into my Body: contrary 
1 Mat. 26. 26.  to all writers, and the nature of all tongues, expounding est, the Verb substantive, is, by Transubstantiatur. Let them show either any ancient Father, yea, or any latin writer, that ever did the like, and let them take the victory. Again, where Christ saith, This is my body, 
2 Luc. 22. 19 20.  that is Given for you, that is say they, that is Offered for you. So that, that which he meant to be given to death upon the cross, (as all good christians understand the place) they (to maintain their Sacrifice of the Mass) draw it to this: that Christ then presently, in the time of the Ministration, offered his body to God the Father, in way of a Sacrifice. And so for to maintain a devise of their own, they do rob the people of God, of that sweet promise, and comfortable legacy, wherein, Christ in his last will assureth them, that his body should be given to Death, for their redemption. In like manner when christ saith, Do this in remembrance of me, that is, say they: Sacrifice 
3 1. Cor. 11. ●4.  this in my remembrance. Wherein, with as great absurdity as before, they do pervert the meaning of Christ. For where his purpose was, to give a warrant to all christian people,, to use and celebrate this Sacrament, in remembrance of his death, they bring it to be spoken to Priests only, wring them utterly contrary to that exposition of Christ's words, which S. Paul 
1. Cor. 11. 26.  maketh, 1. Cor 11. saying: So often as you eat this bread, and drink this Cup, you show the lords death until he come.  
Now, as touching their Doctrines, repugnant to 
Doctrines of papists against the scriptures i●●●●●a●●i ●ule●●.  God's word, you shall ●●te these few examples in steed of many more. The Scripture teacheth, that we have redemption and justification, by faith in Christ's blood only, without the help of our own Virtues and good works. For S. Paul saith: Therefore we gather that a man is 
Rom. 3. 28.  justified by faith without the deeds of the law. And 
verse. 8. 9  to the Ephe. 2. Ye are justified by grace, and that not of yourselves, it is the gift of God: not of works, lest any 
1 Papistical justification by works.  man should boast. And yet if we believe not that our works do help us, to our justification and remission of sins, the Church of Rome will condemn us as Heretics. 
Heb. 10. 14  The scriptures teach us that Christ By once offering 
2 Papistical daily sacrifice propitiatory.  himself on the Cross, made perfect all them, that are sanctified. For so saith S. Paul to the Hebr. And yet by the Church of Rome are they horrible heretics, that say there is not daily sacrifice propitiatory for our sins in their Mass. The scriptures teach us that Christ 
Col. 3. 1.  is ascended into heaven and sitteth on the right hand 
3 Papistical presence of Christ on earth.  of God the Father, and from thence and no place else, he shall come to judge the quick and the dead: yet contrary to this article of our faith, and contrary to the nature of Christ's humanity, if we believe not that Christ even in 
4 Papistical keeping away of the cup of the Lord. Mat. 26. 27.  his flesh is still in earth with us, yea and that in a. 1000 places at once, we must be pronounced detestable heretics. The scripture saith in the use of the lords Supper, Bibite ex hoc omnes, Drink ye all of this. The Church of Rome saith it is heresy, to affirm that the lay people should drink of the lords Cup. The scriptures say, Thou 
5 Papistical ungodliness in worshipping saints. Exo. 20. 4.  shalt make thee no graven image, nor thou shalt not bow down to worship it. The Church of Rome saith it is godly to have the church full of Images, to kneel down before them, to set up candles to them, and with incense to honour them. The scripture saith, In the Church 
6 Papistical abuse of the scripture in a tongue unknown. 1. Cor. 14. 19  it is better to speak five words understanded, to edify, than to speak ten thousand, in a tongue not understanded: yet you know the church of Rome hath defined it, that it is more fruitful and godly, to have all the divine service, in a strange and unknown tongue. Wherefore how truly, they can claim to have this first mark of Christ's church, I doubt not, but those consciences, that have the fear of God, can easily perceive.  
As for the sacraments, it is not only sufficient to have 
Papists cannot be known to be of the true church by their sacraments.  them, but to have those that Christ appointed, and to use them according to his institution. Saint Ambrose saith very notably, Qui aliter presumunt accipere, quam Christus instituit, devotus esse non potest. i. He that presumeth to receive it (he meaneth the sacrament of the body and blood of Christ) after another sort, than Christ hath ordained, can not be accounted to be truly devout. But how they have altered the Sacraments, both in number, and in the right use of them, no man almost can be ignorant. Where the Scriptures mention but two, they have 
Papistical number of sacraments.  appointed seven. I will not now stand upon the number of sacraments, I will speak only of those which both parts agree, to be sacraments, Baptism, & the lords Supper, First, as touching Baptism we teach not only, as some falsely father upon us, that it is signum Initiale, a Sign 
Fruitful doctrines of the protestants concerning Baptism. v●. 5.  whereby we be first consecrated Christians, but we add also, that we by faith, and the operation of the holy Ghost, do put on Christ as a garment, that is, that we have him so fastened and appropriated to us, that he is ours, and we his, and that he hideth and covereth our nakedness, according as S. Paul saith: As many as are baptized, 
Gal. 3. 27.  have put on Christ. We believe and teach that Baptism is to christian's the Fountain of life, whereby our sins are washed away. So saith S. Peter, Baptizet●r 
Act. 2. 38.  unusquisque vestrum in nomine Jesus, in remissionem peccatorum. i. Let every one of you be baptized in the name of jesus, for the remission of sins. And Ananias unto S. Paul, 
Act. 22. 16.  Arise, and be baptized, and wash away thy sins. Yet do we not attribute the operation hereof, to the water or outward element, but to the might of God's word, & the power of the holy Ghost, working by faith as S. Aug. saith, Quomodo fit quod aqua corpus tangat, & cor abluat, nisi faciente verbo, non quia dicitur, sed quia creditur. i. How cometh 
August.  it to pass, that water toucheth the body, & washeth the soul, but by the working of the word, not because it is spoken, but because it is believed▪ Where it is to be noted, that it is not the sound of the words, uttered in that way of a charm by the minister, but the words believed in the heart's of the faithful, that maketh the promise of Christ & effect of the Sacrament, to be fruitful to the receiver. We believe moreover & teach, that the sacrament of Baptism is, as it were the womb of the church of Christ, where we are new borne, & become of the children of wrath, the children of God, & are prepared by this our second birth, to enter into the kingdom of God. Unless you 
Joh. 3. 5.  be borne again (saith Christ) by water & the holy ghost, you can not enter into the kingdom of God. And saint Paul saith, Not by the works of righteousness, that we 
Tit. 3. 5.  did, but according to his mercy hath he saved us, through the fountain of regeneration, & innovation of the holy ghost. We believe also & teach as touching this sacrament, that not only we, but our seed also, hath by it, the benefit of salvation, & therefore do we defend the Baptizing of our children, against the wicked heresy of the Anabaptists. They which consider these things simply, & with a charitable christian mind, I trust will clear us of that odious report, wherewith our adversaries slanderously do burden us, as though we contemned the sacraments, & slightly taught the fruits & benefits of them. Now on the contrary part, let us consider how corruptly the Church of Rome teacheth, as touching this sacrament, and how horribly they have abused 
Papistical untruths and abuses concerning Baptism. v●. 3.  it. First, they teach, that Baptism doth confer grace and wash away our sins, Ex opere operaeto, that is, Even by the very washing only of the water▪ though there be no good motion of faith or belief, in the heart of him that is baptized. This is the common op●●●●● of all the Schoolmen. And Gabriel Biel saith: Si● quod pr●ter exhibitionem signi foris exhibiti, non requiritur ●o●●● motus interior, ex suscipiente. i. So that beside the giving of the outward sign, there is no good motion inwardly required of him, which receiveth it.  
What shall I say of the profane and wicked abusing of Christ's sacrament to the baptizing of Bells, the curing of sickness, and the driving away of spirits and Devils, with the water thereof. This I may not omit, that in using this one outward sacrament of Christ by water, they practised five or six, of their own ordinance, without any warrant of God's word at all: blasphemously attributing unto them, the like effects, that in truth are given to Christ's institution, and to no other. First they add 
Papistical sacraments of their own devise.  salt with this interpretation, Vt sapientia conditus, foetore iniquitatis careat, & ultra non putrescat, vermibus vitiorum. i. That he being seasoned with salt, may not have the filthy sent of iniquity, nor any more by rottenness, abound with worms of vice and wickedness. Next is Breathing, Vt exuffletur & pellatur malignus Spiritus. ●. That the wicked spirit may be blown and thrust out of the party. Thirdly the sacrament of Spittle, Vt tactu supernae sapientia & aures aperiantur, ad verbum dei audiendum, & naris ad discernendum odorem vita, That both the ears, may be opened to hear the word of God, and the nose, to sent the savour of life. Moreover Anointing of the 
Thres sorts of Papistical anointing.  breast: Vt muniatur adversus hostem, ne noxia persuadere possit: that he may be fenced from the enemy, that he may no more persuade him to do those things that be hurtful. Also Anointing of the shoulders, that he may receive strength and might, to bear the burden of the Lord. Likewise Anointing on the crown of the head, that by having his portion of the spirit of God, he may worthily be called a Christian, & be made the heir of eternal life by holy unction. etc. What christian heart can hear these things without great grief and horror? Who can suffer, that the effectual graces of Christ's word, and sacraments, and the operation of the holy Ghost in the hearts of the receivers, shall with horrible blasphemies, be attributed to the vain ordinance of man, without any promise, or assurance of God's word & To take from us the rottermesse of sin, to expel out of us the wicked spirit, to open our ears fruitfully, to hear God's word, to give us sense of the Saviour of life, to defend us from the wicked assaults of Satan, to strengthen us in bearing the burden of the Lord, to make us the heirs of eternal life: are the mighty and most gracious works of the holy Ghost, through the merit of Christ our saviour, and not of Salt, not of Breathing, not of Spittle, not of Anointing, etc. And they are to be given, and applied to us, either by the word of GOD, or by those Sacraments by him ordained, and not by the devices of men.  
I will now pass to the next Sacrament: As touching 
Fruitful actions and doctrines of the protestants, concerning the lords supper. uz. 5. 1. Cor. 11. 23.  the lords Supper, I say with S. Paul, That we have received of the Lord, that do we deliver to the people of God. We use Christ's single Institution, without any addition, diminution, or alteration: We use it as a feast, or supper, as it is termed in the Scripture: We take bread, we take the cup, we drink, we set forth the beathe of Christ, the use and effect of the Sacrament we declare, to be this. And I desire all good Christians, to observe and note our doctrine, that they may well understand, that we teach not so slightly, or contemptibly of this Sacrament, as our adversaries would have men to believe, that we do. For in deed we teach & believe, that it is one of the sweetest and most excellent comforts, that Christ at his departure, left unto his people. Yea, I dare say, that, that Christian which with a single and charitable heart, shall understand our doctrine, will conceive more fruit thereof, than ever he did, while the doctrine of the Church of Rome prevailed in his heart. First, we teach, that it is a reverent, and blessed memorial of the death of Christ, in celebrating whereof, we show ourselves thankful for his great, and unestimable benefits towards us, according to these words, Do this in remembrance of me. secondly, we teach 
1. Cor. 11. 25.  it, to be a cognizance or badge of our Religion, whereby, we be separated and distinct from Turks, Jews, and all other Miscreants, and by the use thereof confess before God; and the world, that we are of the number of them, that look to be saved by the death of Christ. And therefore sayeth Saint Paul: Ye cannot drink 
1. Cor. 10. 21.  of the Cup of the Lord, and of the cup of devils. thirdly, we teach it to he a Seal, added to the last will of Christ, to assure us, of all those legacies, that in the same he hath bequeathed unto us, and principally, that his body was given to death for us, and his blood shed for the remission of our sins. fourthly, we teach that it is a link of unity among ourselves, and a spiritual engraffing of us, into the mystical body of Christ: so that as the branches have life, and maintenance from their root and stock, so have we from Christ. lastly, we teach, that it is a spiritual and heavenly Feast and banquet●, wherein the son of God Christ Jesus, offereth to the faithful hearts of Christians, the heavenly food of his most precious body and blood, & they therein, receive the same effectually, truly, & indeed, 
Christ his body and not sign only of his body is receaned. 1. Cor. 10. 16.  and not in sign only: for we do from our hearts detest that opinion, that Christ's body and blood is received in the Sacrament only figuratively. For S, Paul saith, Panis quem frangimus nonne comunicatio est corporis Christi? & poculus benedictionis cui benedicimus, nun comunicatio sanguinis eius est? i. The bread which we break, is it not the partaking of the body of Christ? and the cup of blefsing, which we bless, is it not the partaking of the blood of Christ? We believe therefore, & teach, that the faithful Christians, are made partakers of the body and blood of Christ indeed, and of all the benefits, procured unto mankind by the same. And yet we mean not, this carnally, and grossly, so that the Real, and natural body of Christ, under the shape of 
The receiving of Christ in the sacraments is not carnally to be understood. Jo. 6. 53.  a round piece of bread, or his blood under the form of Wine, entereth into our mouth, and descendeth into the natural parts of our body. God forbid. As we say with Christ, He that eateth not his body, nor drinketh his blood, hath no life in him: So we say with Cyprian, Non acuimus dentes ad mordendum, sed panem sanctum, fide syncera frangimus. i. We sharpen not the teeth to bite, but we break the holy bread, with sincere faith. And with August. we say. Quid paras dentcm & ventrem, crede, & manducasti. i. Why preparest thou thy teeth, and thy belly? Believe, & thou hast eaten. Faith then, is the mouth whereby we receive Christ, & so, digest him into the stomach of our souls. That which Christ did (generally) upon the cross, to the whole world, y● do we think, to every man particularly, with no less good effect through faith, to be applied in the lords Supper. So far be we from teaching it, to be a sign or figure only. Let us now continue 
Papistical untruths and abuses concerning the Lords Supper. uz. 5.  in the comparison, & consider how the church of Rome doth use this sacrament. But Lord God, what a sea should I enter into, if I should take upon me, fully to declare their abuse of this reverend Mystery. I will not, I cannot, this time will not serve for it, yea, divers sermons will not serve to deliver it. Who knoweth not, that this only matter, hath occupied the tongues and pens, of all the learned of Europe. I will therefore rehearse unto you, only the titles of the abuses, reserving the full discourse, to some other times. Christ instituted a Supper or holy Feast, they make it a private repast. In a feast, there is both the Feast maker and the guests, but in their private Mass, one supplieth the person, both of the Feast maker, and of the guest. Christ Instituted a Sacrament of thanksgiving, as he sayeth, Do this in remembrance of me: They make it a Sacrifice propitiatory, for the quick and for the dead, having not one syllable of God's word for it. Christ gave bread, they say there is no bread. Christ gave Wine, they say the substance of Wine is clean vanished away. Christ said, Drink ye all of this: nay say they, none but Priests, may drink of it. Christ said, when he gave bread, This is my body, and when he gave Wine, This is my blood: They say, when the ave, or the other is given, that it is both the body and blood. I omit that they 
Note.  mixed divers corrupt doctrines, and unfruitful and dangerous Ceremonies. I omit that they made it a common Merchandise; to buy souls out of Purgatory. Finally, I omit that they have made of this heavenly mystery, a perpetual matter of Idolatry, by leading the people in their Elevations to worship the creature, in steed of the Creator. If I should enter to declare, how they have wrested, and wrong the words of Christ's Institution, it might seem to all men that have the fear of God, very marvelous: but this that I have spoken, may suffice. Seeing therefore, they have not the right use of the Sacraments, according to the Institution of Christ, they cannot challenge unto them the second Note, or mark, of the true Church of God: but that the same remaineth rather with us, then with them. Yea, will 
Papists object Succession as a note whereby to prove themselves the true church  some say, but they have one token, whereupon the old learned Fathers, did seem more to stay their consciences, than all the residue that you have spoken of, & that is, Continual succession of Bishops, for the space of. 1500. years. Irenaeus, Tertullian, Augustine. etc. and other, when truth was in controversy, & heretics challenged the name of the Church, did fly to this, as a principal anchor, whereby to stay them, and their doctrine. I grant (dearly beloved) that it is true, in same respect, they did so. But I pray you, who were they, against whom they so reasoned? Forsooth Martion, Valentinian, and other like Heretics, which did refuse & reject, almost the whole Scriptures, both of the old & new Testament. And such few books, as they admitted, they had corrupted by adding, changing, and by pulling out, that these learned Fathers were there by forced, to appeal to the Succession of the Apostolical Churches, as well for the trial of the authentical Scriptures, always from the Apostles age left among them: as also for the justifying of that doctrine, which they taught out of the Scriptures, and had been always observed in the same. That it was thus, Tertul. himself witnesseth. Ista haeresis 
De prescrip. Heret.  (saith he) non recipit quasdam scripturas, & si quas recipit adiectionibus & detractionibus, ad dispositionem instituti sui interuertit: & si recipit, non recipit integras. etc. i. This Heresy, doth not admit certain Scriptures, and those that it receiveth by additions, and detractions, it wresteth to her purpose: & as it receiveth certain, so it receiveth them not wholly. etc. And yet doth Irenaeus confute the same Heretics, by those books of holy Scriptures, which they themselves allowed.  
Now as it was necessary in this case, for those fathers, 
How the argument of Succession hath been used by the fathers.  for trial of truth, to resort to the Succession of the Apostolical churches, that the scriptures in them reserved from the Apostles time, might be of more authority among them, that believed not the scriptures: So it is not necessary, so to deal against them, which willingly and gladly, submit themselves to all the parts of the Canonical scriptures. Neither do those Father's stay upon these churches, because of their ordinary Succession, as the patrons of the church of Room now do: but because in that ordinary Succession, the Doctrine of the Fathers was still kept inviolable, according to the word of God. Which thing if the Church of Room were able to prove, we would willingly yield unto it.  
That those learned Fathers did this, it shall evidently appear 
Lib. 4. ca 43.  unto you, by the very same places, which they allege for their purpose. Irenaeus saith, Presbyteris obaudire oportet. qui successionem babent ab Apostolis. i. We must hear, or give ear to the ministers, which have their succession from the Apostles. But he sayeth not so only, but immediately addeth: Et cum Episcopatus Successione, charisima veritatis certum, secundum placitum patris acceperunt. i. And together with the Succession in their Bisho. prick have received also, the certain grace of true Doctrine, according to the will of the Father. And in the very next Chapter again, after he had given certain Marks of ill teachers, much agreeing to the course of the Church of Room at these days, he addeth: Of all such 
Succession is nothing without the doctrine of the apostles.  persons we must beware, and cleave to them, which, as I have said before, both keep the Doctrine of the Apostles, and together with the order of Priesthood, show wholesome and true teaching, with honest conversation of life. Neither doth Irenaeus only, thus reply upon the Doctrine of the Apostles, but the residue also of those Fathers, whom they allege for the authority of Succession. Tertul. saith, as he is alleged by them: Let 
De prescrip.  them show the beginnings of their Churches. Let the Heretics devise some such Succession. etc. But mark I pray you, what immediately followeth: For their Doctrine. being compared with the doctrine of the Apostles, by the diversity and contrariety thereof, will evidently show itself, to be the doctrine neither of any Apostle, nor any Apostolical man. Doth he not in plain words show, the Succession without the Doctrine of the Apostles is nothing worth? S. Augusti. likewise, against the Epist. 
Aug. ca 4  Fundamentum. etc. when he hath reckoned up those things, which moved him to remain in the church, among which Succession, is but one, He addeth: No such thing is with you, where is only a promise of persons, teaching the truth, which truth if it were so evidently declared, that we might not justly doubt of it, it were to be preferred before all those things, with which I am kept in the Church. etc. What can be more evident, than that S. Aug. 
The true Church better proved by Doctrine then Succession and never without doctrine.  doth attribute more to truth of doctrine, manifestly proved by the word of God, then to Succession, or any other token that can be alleged? Succession, with continuance of Apostolical Doctrine, aught to be of great authority, but without it, nothing. It is notable that Tertullian hath in the Book before alleged: How cometh it, saith he, that Heretics are strangers and enemies to the Apostles, but only by the diversity of their Doctrine, which they 
what Church is most likely to have fall interpretations  devise of their own brain, against the Apostles. Wherefore the corruption of scriptures, and the exposition thereof, is to be thought to be among them, where diversity of Doctrine contrary to the Apostles, is found. This is a notable witness against the church of Room, whose Doctrines be so diverse, from the doctrine of the primative church. The sons of Aaron, had more allowable Succession from Aaron, than the Bishops of Rome have from Peter, and yet because they brought strange Fire into the Temple of God, they were rejected, and perished. Even so, saith Cyprian. Those which in the Church of 
De simplic. Prael.  God do imitate them, and contemning the truth delivered by God, desire strange doctrines, and bring into the church the instruction of human ordinance, them Christ sharply rebuketh in the Gospel, saying: You cast away the commandment of God, that you may place your own devices. etc. Annas and Cayphas had full Succession from Aaron, yet were it hard, thereupon to conclude, that they had the right of the true Church, and Christ and his Disciples, to be Seismaticks.  
Though they pretend, to have the ordinary Succession of Bishops in their Seas, sure we are, that we have the Succession of the sincere Doctrine of our salvation, which they have not. For if their Doctrine be compared with the Doctrine of the Apostles, by the diversity & contrariety thereof, it will appear that it is the Doctrine, neither of the Apostles, nor of any Apostolical men. The Doctrine of the Apostles is, that Christ is not only GOD Eternal with the Father, but that he is Man also, taking flesh of the blessed Virgin, in all things like unto us; sin only excepted, and that in his 
Phil. 2. 7. Heb. 2. 17. Act. 1. 11.  humanity, he is now ascended into Heaven, and sitteth perpetually at the right hand of the father. But the Doctrine of the Church of Room telleth us, that the humanity of Christ, and his very natural body and blood, are really and carnally not in heaven alone, but in ten thousand places also on the earth, at one instant, the which property is peculiar to God alone. For nothing but God, can be in more places but one, at once: As the whole scriptures declare.  
The Doctrine of the Apostles is, that Christ is by God 
Rom. 3. 25. ●. Joh. 2. 1. Col. 1. 20.  appointed, to be our only Mediator, Reconciler, Advocate, and intercessor, to make atonement between God and us, so often as our sin shall sever us from him, and that to that end, he sitteth now at the right hand of God, that he may appear before him for us. But the doctrine of the Church of Room, putting Christ out of office, teacheth us that beside Christ, we have an infinite number of Mediators, and Intercessors, to procure us favour, and to make reconciliation between God and us, that is, the whole number of the Angels and Saints in Heaven.  
The Doctrine of the Apostles is, that Christ is our only 
Act. 10. 43. Jer. 31. 34. Rom. 3. 25. Eph. 1. 7. Col. 1. 14.  Redeemer and saviour, and by the price of his blood hath purchased for us, full and perfit remission of sin. But the Doctrine of Room is, that we have remission of sins not only by Christ, but by the merits, and prayers of saints, by our own good works, by Masses, by Pardons, by Purgatory, by holy water, & a number of other things: so that not without note of blasphemy, they match the vain devices of men, for the remission of our sins, with the Blood of the son of God, the most excellent price of our Redemption. The Doctrine of the Apostles is, that Christ is our only Priest for ever, according to the Order of Melchizadech, that with once offering of himself, hath 
Heb. .10. 1. 10  for ever made perfect them, that be sanctified. But the Church of Room telleth us, that Christ hath a state of Priesthood succeeding him, which must daily and continually, offer the very natural body and blood of Christ, to God the Father, for the remission of the sins of the quick & the dead. The Doctrine of the Apostles is, that Christ 
Joh. 3. 2. Joh. 14. 26 Joh. 16. 13.  is the only Master and teacher of his church, & in his holy word, hath delivered unto it all truth: But the Church of Room teacheth us, that Christ hath not delivered unto us all truth, but that there be many things, necessary to be believed, which are not contained in the Scriptures, & hereupon do they ground all their unwritten verities, and vain traditions of men, saying, that they are to be received with the like Reverence, that the written word 
1. Cor. 11. 3. Eph. 5. 23.  of GOD is. The Doctrine of the Apostles is, that Christ is the only Head of his Church, and the Ruler and governor of the same: but the Church of Rome would persuade us, that the Pope & his successors, are the heads of the universal church of Christ.  
The doctrine of the Apostles is, that Christ is the only Foundation & ground of his Church, whereupon it resteth and is stayed: for S. Paul saith, that No man can lay 
1. Cor. 3. 11.  any other foundation, then that is laid, Christ jesus. But the church of Rome teacheth us, that S. Peter, and his successors be the foundation of the Church, and that Hell gates shall never prevail against that church, that is builded upon that foundation. This may you see very evidently, how well the doctrine of the Church of Room agreeth with the doctrine of the Apostles. And therefore though they have personal Succession, never so much: yet because they have not Succession of this true doctrine, that may not justly, be taken for the right Church of Christ.  
Now if they will continue to ask of us where our Succession is? We answer, that wheresoever since the coming of Christ, there hath been any persons upon the the face of the earth, that have confessed this sincere truth and doctrine: We say, that they are our predecessors, & we are their Successors, and with them members of the true Church. Therefore our church is not so new a Church, as they would make it, but as ancient as the Doctrine is, which is the most ancient Doctrine, that ever was upon the face of the earth. But if this, their personal Succession, be 
Personal Succession is no sure proof for the romish church that it is the true church.  the greatest proof of their Church, What will they say of the Grecians? Who, have had succession of Bishops, for as long continuance as they have, and yet did never acknowledge the Supremacy of Rome, nor that it was the only Catholic church but a member of it only, as others were. Oh, will they say, The Grecians were 
It is against the papists that they say the Grecians are Schismatics.  schismatics: yea, but they have continual succession of Bishops professing Christ. And by what authority prove they that? forsooth because they separate themselves, from the Apostolical Sea. And is that sufficient? Why? if the Grecians are to be counted Scismatyckes, because they forsake the sea of Room, how much more is Room itself to be counted no true Church, which hath swerved from Christ himself, as before I have declared, both in Doctrine, and in the right use of the Sacraments? Wherefore their alleging of the name and Title ot the Church is even a like shift, as the Jews used against jeremy, and the other Prophets of God, in old time, saying: Templum Domini, Templum Domini. i. The Temple of the Lord, The Temple of the Lord. Whereas the Lord did acknowledge nothing among them to be his. So do they now cry, we are the catholic church, We are the catholic Church, and God hath promised, 
Papists object the visible state of their church to prove it to be the true church.  that he will never forsake it, but alway assist it with his holy spirit, and therefore hath it prospered so many years: Or if the Church of Room be not the true Church, there hath been no church at all for certain hundred years.  
For where was your church scene within these forty years before Luther began? What token was there of your Doctrine? had christ no church at all? yes truly had he: God forbidden that Christ at any time should not have his 
God's true church may be, and yet not appears generally visible.  true church. But (good people) it is not always necessary, that the church of GOD should be Notable, or flourish in the outward face of the World, by continual succession of Bishops. GOD, and the world, be contrary, and therefore often times, the Church is more notable by contempt of the world, and persecution, then by great Number, or Power. Yea, sometime, they which 
That may seam to be the true Church which is not.  in the outward show of the World, and by certain external Signs, might seem to be the Church, and have taken upon them, the name of the Church, and people of GOD, have been persecutors, and to their power, the Oppressors of the true Church of God, as it appeareth toward the Prophets, toward Christ himself, and toward his Apostles. Wherefore, though the heads and governors of the church, with the assistance of the greater number, do forsake the true word, & worshipping of God, do make new laws, repugnant to god's word, do bring new Rites & ceremonies into the church, and utterly corrupt and deface the right Sacraments, and true marks of the Church: yet GOD reserveth to himself his true church, sending from time to time, Doctors, and Teachers, to lead them, although the same be not allowed by them, that will be counted the Ordinary governors of the church, but esteem them as schismatics, as Heretics, as disturbers of the people of God. So were the Prophets used, so was Christ himself, and his Apostles served by the Jews, that would be counted the true church of of God. But this I 
Examples proving a Church and yet not visible as the papists require it. In the time of the prophets. Noe.  will declare unto you, by particular Examples.  
Noah had preached (as some writ) six score years, but to how small effect, it did afterward appear, when that in the Deluge, eight persons only of his Family were saved. Consider then, what countenance the Church of GOD had in the World, before the Deluge, when it consisted only in eight persons, and they not the best esteemed, in the time of Abraham, Isaac, and the patriarchs. In how few and small families, were they dispersed upon the face of the Earth, in whom the dignity of the Church consisted? Achas' King 
Achas.  of juda, (Vria the high Bishop, and the other Priests not resisting him) shut up the Temple of GOD, and took away 
2. Chro. 28. 24.  the Chair, so that undoubtedly the ordinary Sacrifice, and Teaching of God's Law did cease: and yet was there an holy and true Church in the Kingdom of juda, where Esay and other good men did Teach, but extraordinarily. 
Esay. Manasses. 2. Chro. 33. 1. etc. 2. Chro. 34. 1. etc. jeroboam. 3. Reg. 12. 31.  Under Manasses, the true Doctrine and celebration of the Sacraments ceased, and so this Defection continued, until it was reformed by the good King josias: yet notwithstanding, in that time, GOD did send his Prophets, and there was a true Church of God in juda. In the Kingdom of Israel, jeroboam deposed the true Teachers of the Law, and placed other profane and unlearned Priests in their rooms, yea, he made Temples with Calvish Idols, new Altars, & wholly a new worshipping of God, so that in Israel, appeared no external token, of the church of God. And yet certainly, it cannot be denied, but God, even than had his Church in Israel, which to repair and maintain, he did at sundry times, send his Prophets & Preachers, but how they were used and esteemed, the scriptures do well declare. Achab the most wicked 
Achab. 2. Reg. 16. 33.  of all other, who, to the wickedness of jeroboam, added the detestable idolatry of Baal, and so clean defaced the true worshipping, that Elias that good Prophet, begun now to loàth that people, in whom appeared no token of God's true worshipping, & therefore fled into a Cave. And when GOD asked him what he did there? Oh jorde (said he) thy people have forsaken thy covenant, 
1. Reg. 19 10.  they have pulled down thine Altars, they have killed thy Prophets, so that I only am left, and yet they seek to have my soul also.  
What show had the Church of God then, when Elias thought there had been no more but himself? And yet God answered, that he had left unto him, even in Israel, a populous Church of. 7000. that never bowed their knee to the Image of Baal. This may be a full answer to them, that fear, if we should not acknowledge the Church of Rome to be the true Catholic Church, that Christ should have no Church at all. Yes undoubtedly in the greatest tyranny, and corruption of the Church of Rome, God reserved to himself, a great and populous Church, and company of good people, that never were distained, with the wickedness of that Sea, and sought to worship God truly, according to his holy word, although in some final errors, they were carried away, with the blindness of the time. And this could I confirm by very Notable examples, yet remaining in histories, if the time would serve. As I have said of the time of the Prophets, so may I say of Christ's time, and his Apostles. The Jews were 
Also in the time of Christ and his apostles.  then esteemed the people of God, they had among them the law of God, they used sacrifices appointed by God, yet did they put Christ to death, yet did they persecute his Apostles, yet did they endeavour, to extinguish both the name of Christ, and also his religion. Wherefore look what Defence, or what comfort of conscience, the Prophets of GOD in old time had, Christ himself at his coming, and his Apostles afterward might have, against the Bishops, and Priests of the Jews, alleging that 
The iu●isible state of the Church since the Apostles doth not prove the Church to be no true Church.  they were the Church of GOD, that they had the temple of God, that at their mouths, should be fet the interpretation of the law of God. The same defence I say, the same comfort & strength of conscience, may We have against those at these days, that assault our consciences which the Title of the church of Rome: saying that they are the Catholic church, that they have the true doctrine of God, that they have authority to interpret the scriptures, and word of God: and thereby seek to make us ashamed of the Gospel, now preached, etc.  
The end of the second Sermon.   

¶ The third Sermon.  Non me pudet evangelii. j I am not ashamed of the Gospel of Christ, for. etc. 
I Will now come to those 
Rom. 1. 16.  that seek to make men ashamed 
The. 4. obicetion against the Gospel.  of the gospel, by saying that the professors thereof, are in life, dissolute, & licentious, that they are, in common Weals troublesome, & seditious, that they are in their doctrine disagreeing & contentious, with such other quarrels rising of malice rather than any good truth. As touching the first point, I will be the shorter, becanse 
Answer. Dissolutsnesse of protestants lives doth not make their doctrine error, or to be hated.  I have so much spoken of the thing before, as, that whatsoever by frailty happeneth among the protestants, sure I am, our greatest adversaries cannot justly say or surmise, that our doctrine in itself, maintaineth any such dissoluteness of life. I confess unto them, that there be divers, that turn the grace, & liberty of the Gospel, to a licentiousness of life, & by their examples, cause men to suspect that our doctrine, as hurtful to good manners, & an enemy to virtuous living. This is so plain, I will not deny it, It is so evil, I can not defend it: It is so grievous, I may not dissemble it. Yea, I grant furthermore, that among the best professors of the Gospel, I see not that perfectness, that should be, but sometimes evil, and hurtful examples, our fault (I confess) is the greater, and with heavy hearts, we may acknowledge it to be true. But what of all this? Is that, cause sufficient to fear men from our Doctrine? is that enough, to cause men to be ashamed of the gospel? God forbid. The like undoubtedly were in Christ's time, the like were in the Apostles time, Yea, among the xii there was one wicked judas: and yet, though some were evil, all were not so. 
Mat. 11. 19 Jo. 8. 48. Act. 21. 28. Act. 24. 5.  Christ himself, was reproved as a drunkard, or glutton, the Apostles were called seditious: the fathers, were noted to disagree among themselves. What mean those vehement exhortations that S. Paul used, to move men to purity & innocency of life? What meaneth the terrible threatenings, against wicked and vicious livers? Do they not evidently declare, that godliness & innocency, was more contemned, wickedness & naughtiness more embraced, then did become the true professors of the Gospel? And yet could not men at that time, take just cause, to be ashamed of the Gospel. But this is not a little to be marveled at, that the same persons, that pretend themselves to be so greatly offended, either with the licentiousness of the false Gospelers, or with the frailty of them that truly profess it, can wink with both eyes, and without offence, suffer in the Clergy of Rome, shameless Simony, incontinence, druukennes, dice-playing, 
dissoluteness and wickedness of life hath been more in the church of Rome then amongst the protestants.  hunting, Necromancy, ambition, uriberie, cruelty, covetousness, extortion, and open injury? I know comparison is odious, & by example of other I learn, that to make offers in this place is dangerous. Yet notwithstanding, this offer will I make, that if all the adversaries of the Gospel. be able upon any credible proof, more than their own slanderous libels, to show so many horrible examples of all kind of wicked vices, in the professors of the Gospel, that have been since God restored to the world, the truth of his word, as I will show them, by testimony of their own Histories, and other probable writers, to have been in the sea of Rome itself, & that among their most holy Fathers, and heads of their church, then, I say, I will openly confess, that their life and doctrine, is better than ours. But if they cannot, shame it is for them, any longer to pretend that cause, to be ashamed of the Gospel. I would the time would now suffer me, to give you a taste, of that I have now spoken: I should then note unto you, the exceeding contention, ambition, and bribery, that a many of them used, about the year of our Lord. 900. & after, of whom Platina in the life of Benet. 4. saith thus: Vbi, cum ipsis opibus, lascivire 
That the popedom was to begotten by ambition and bribery.  caepit Ecclesia, nullo principe coercente clericorum flagitia, ipsa peccands licentia, haec monstra peperit, à quibus, illa fedes per ambitionem & largitionem occupata est. i. When as the Church, through riches, began to wax wanton, and that no Prince then, corrected the great offences of the clergy: even than did liberty to sin, bring forth these monsters, who now by Ambition, and Bribery do hold that Sea.  
And again, in the life of Silvester. 2. Eo tum pontificatus 
Virtue and learning not regarded in choice of pope's. And yet worse than so to. etc.  devenerat, ut qui largitione & ambitione, non dico vitae sanctitate & doctrina plus possit, is tantummodo, bonis reiectis, dignitatis gradum obtineret: quem morem, utmam nostra tempora non retinerent, sed hoc parum est, peiorá (nisi Deus avertat) visuri sumus. i. To that state then, had the Popedom come, that he which by bribery and ambition (I do not say holiness of life and sound doctrine) might do most, He only obtained that place of dignity, those which were good being then rejected: which manner and custom, I would to God, that our times did not continue still. Yet this is but a small matter, and worse things than this shall we see, if God turn them not away.  
I shouldem oreover describe unto you, the outrageous 
Of horrible cruelties in pope's.  cruelty of them, that could not be contented to Depose their adversaries: But to cut of their noses, to put out their eyes, to take them out of their graves, & then to cut off their heads and fingers, to cast them as dogs, without burial, into the river Tiber, To famish them to death, to hang them up an whole day by the hear of their heads, with such other 
A cruel tormentor.  practices more like the successors of Phalaris, then of Peter. For testimony of these things, look Platina in the life of Stephano. 6. Sergius. 3. john. 14. Boniface. 7. Calixte 2. And beside Platina, Carsulanus, Vincentius and Stella Venetus, who among other of that time, writeth thus: Onis 
Time when in state of the popish clergy, virtue seemed to be utterly decayed.  virtus tam in capite, quam in membris, ex hominum ignavia consumpta est. i. All kind of virtue aswell in the head, as in the other members, is by men's great slothfulness and security, utterly consumed and gone. I should beside this set out unto you the wicked & detestable Sorcery, Necromancy 
Pope's Sorcerers, necromancers, Conjurers, Poisoners.  and poisoning, practised about the year of our Lord. 1000 & long after by Silvester. 2. and a meany of his scholars, and successors, set forth by Benno a Cardinal, in the life of Hilde Brand, after called Gregory. 7. Which treatise he that will read, shall see such horrible matter, as, I am sure no Profane History, mentioneth of any Heathen, or Pagan, that ever was. I should declare 
Popes did great injuries even to Emperors.  unto you the monstrous and unspeakable Injuries wrought unto most worthy and Noble Emperors by Gregory the seventh, Adrian the fourth, Gregory the. 9 Clement the sixth, & divers other, which are so described and painted forth by the Abbot of ursperge, living about that time, and by Hier. Marius, as it would cause their 
Of covetousness, and extortions in Popes.  own friends, to detest them. Last of all, I should lay open unto you, such a bottomless gulf of covetousness, and Extortion, as all the wealth and treasure of Christendom, could never to this day satisfy and content. Of which the Abbot of ursperge in his Chronicle saith thus, Gaude matter nostra Roma, quoniam aperiuntur tibi cataracta thesaurorum in terra, ut ad te confluant rivi & aggeres nummorum in magna copia. Jocundare super adiutrice tua discordia, qua erupit de puteo infernalis Abyssi, ut accumulentur tibi multa pecuniarum praemia. Habes quod sitisti, decanta canticum, quia per malitiam hominum, non per`piam religionem orbem vicisti. Be glad our mother Rome, because all the Thesauries of the earth are opened wide unto thee, that to the may come streams, and heaps of money, in great and large abundance. Sport thou thyself with thy fellow helper discord, which hath broken forth out of the bottomless pit of Hell, that there might be heaped up unto thee many rewards of money. Now hast thou that thou didst thirst for, sing thou out a loud, for by the wickedness of men, and not by any good Religion, hast thou overcome all the whole world. But the time that is appointed for me, would not be sufficient in this manner, only to reckon up their misdoings, much less, at the full, to set forth the examples of them. And yet forsooth, it is those men, and their maintainers, that at this day, do find so great fault with the lives of them, that profess the Gospel, and would for that cause, have men to be ashamed of it. Much like is the quarrel of them, 
Protestants not to be hated of papists as seditious persons, which is part of the answer to the 4. objection.  that say the doctrine of the Gospel doth disquiet common Weals, and cause Sedition and civil wars. This is the complaint of them commonly that would incite Princes, and Noble personages, and Magistrates, to hate the Gospel, and to persecute the Preachers of it. And this their complaint, do they amplify and make likely, by the example of those stirs, that have been of late years in Germany, in France, in scotland, in Flaunders, in England. As though (forsooth) there 
Wars were in time of papistry more than fr●●ce.  had never been rebellion, and stir, before the late preaching of the Gospel. As though, common Weals had never been turmoiled, and troubled, before this day. But this Realm of England, may be a very good example of the contrary, wherein, scantly one king, hath passed his reign without rebellion, made by one or other. What a troublous Realm was this, in the time of king Henry the second, when the Wife (after other trouble) did set up the Son, against the father? What horrible, and grievous rebellions were their in Henry the thirds reign, when after the Slaughter of many thousands, the king himself was taken prisoner, and forced to yield to the decrees of his subjects? What shall I say, of Edward. 2. when by 
Spensers.  the pride of the Spensers, the Qneeve herself warred against her husband? And that I may not continue altogether in examples of rebellion, by Noble persons: This City of London, and the Majors thereof, can be good witnesses, what trouble there was raised in this Realm, in the time of Kichard the second, by jacke Straw, Tom Millarde, Watte Tyler, and such other jolly persons. I pass over Henry the fourth, and the pitiful reign of Henry the sixth. And even in the quiet time of Henry. 7. how many attempts of Rebellion were there, by the counterfeited Son of the Duke of Clarence, by Perkin Warbeck and other. Even in our remembrance, what rebellions were there, under the Noble Prince king Henry the eight, and yet if you consider the quarrel, nothing at all by the professors of the Gospel. I could say the like of France, Spain, Flaunders, and scotland, but that no man that hath once looked into Histories, can be ignorant of it. But if I should declare unto you, the manifold 
Pope's raisers of war.  rebellions, and horrible wars, that have been raised by the Princes of Papistry, (the bishops of Rome themselves) in Italy under the names of Gwelfes and Gibilines, in Sicily, Naples, and Arragon, for Titles of those kingdoms in France and Germany, for the appointing of Emperors in all places of Christendom, continually for trifling quarrels: I doubt not but I should cause, even the greatest fautors of the Sea of Rome, and the veriest enemies of the Gospel, to confess, that notwithstanding those troubles that we have seen, yet in comparison, GOD in these days hath not only blessed this Realm with marvelous quietness, but also suffered other Countries, to be less troubled then before time they have been. This I can not let pass, that Urban the sixth, and Clement the seventh, two contentious Popes and their successors, for the space of forty years, cursing and banning each the other, did raise wars, and set all Christendom 
Popes by their strife & cur●ing one the other set all christendom by the eats.  together by the ears. Germany, Hungary, Italy, England and Pannonie held with Urban and were called Vrbanistes. Spain, France, and Cacelome held with Clement, and were called Clementines. Do you not know that it is one part of their doctrine, that their clergy must be exempt from all Prince's authority? Do you not know thai they have brought it to pass in all Christendom, to have it so? Do you not know, that the Prelates of Rome were never quiet, until they had made all Prince's subject to them? Until they had caused Emperors to go at their styrropes, To kiss their shoes, To put their neck under their feet. Do you not know, that under the person of Boniface. 8. they made (as it were) open proclamation, that they had the full power, of both sword, and that all Princes of the earth, have their authority of them, and they immediately of God? Now, when they had made all states of the earth to be subject to them, and their clergy, to whom then should they show obedience? 
Means for Magistrates to judge what cebellious subtectes Papists are.  This only thing, if Magistrates and Princes, will not be willingly blind, may well make proof unto them, that all is not Gold that glistereth, that all be not quiet subjects, that greatly will pretend so to be. But as for the doctrine of the Gospel, that it doth not maintain, either discord in common Weals, or contempt 
The Religion of protestants maintaineth no assaults. etc. Rom. 13. 1.  of Magistrates, it is most evident. For we teach continually with S. Paul, That all persons whatsoever they be, must be subject to higher powers. We teach that kings and Princes have their authority, immediately of God, and by him, are armed with the sword, and therefore, if we resist them, that we resist God himself, that ordained them. Yea, and that we must obey them, not for fear, lest they be revenged upon our stubbornness, and contumacy, but lest we run into the anger and wrath of God, by disturbing that order, that by him is appointed.  
It is false therefore to say that the Gospel is cause of rebellion. It may perhaps sometime come to pass, 
The stir following the Gospel, is not to be imputed to the Gospel.  that upon preaching of the Gospel, stir and trouble doth arise, but it cannot be more justly imputed to the Gospel, than the wickedness of them that I spoke of before, which convert the liberty of the Gospel to a licentiousness of the flesh. Of whom S. Paul saith: Eorum damnatio 
Rom. 3. 8. How stirs do come in the time of the Gospel.  justa est. i. Their damnation is just. Trouble and sedition is commonly raised by them, that pass not if the gospel were clean confounded, and overthrown: either because they fear the hindrance of their own gain, (as Demetrius the Usurer did) or else because their 
Act. 19 24.  Superstitions cannot be otherwise maintained, then with the sword.  
Some again on the other side, be so puffed up, with the spirit of Ambition, that under the pretence of Religion, they will make great stir and alteration in common weals, to the end that the lawful Princes and Magistrates being deposed, they may be advanced and set up in their Places.  
Other some perchance, are seditiously moved, upon hope of immunity, and private gain, and therefore will cause rebellion, that they may be eased of payments, seasinges and tributes, which not only by man's Law, but by God's commandment are due to Princes. But to impute these faults of corrupt time, and evil persons, to the Doctrine of the Gospel, is very unjust and partial dealing. In like sort, did the Princes charge the Apostles, 
Papistical slander of Protestants to be seditious etc. is no new thing.  Preachers, and Fathers of the primative Church, as I could at large declare unto you, by the Apologies of justine, Tertullian, Arnobius, and divers other godly men. All the Plagues that God sent among them, all the wars and troubles that were raised, they imputed to Christianity. In so much that Orosius, by the advise of Saint Jerome and other, did write an History purposely to declare that the like had been at all times before, yea, and that more grievous then in those days: and therefore showeth that they falsely charged the Gospel with it.  
Wherefore in like manner, when you hear these false and vain crimes fathered upon the Professors of the Gospel, and teachers of Gods holy word: Let them not dismay you, but stoutly say with S. Paul. Non me pudet evangelii. I am not ashamed of the Gospel. etc.  
I come now to that with which of all other things 
The. 5. objection against the gospel. us.  they do most upbraid us, and most grievously amplify and exaggerate to the defaming of the Gospel. Oh say they, they agree not among themselves: So many heads, so many Opinions and Doctrines. Some are 
That the professors of it agree not in opinion.  Lutherians, some Zwinglians, some Caluinists, some Libertines, some Anabaptists, some Stenkfeldians, so that they have filled all the world with Sects and divisions.  
But (dearly beloved in our Saviour Christ) against the envious cavils, and wicked reports blown abroad, by the enemies of God's truth, you have this comfort, that it is no new thing, to have the Teachers, and Professors of Gods word, to be thus odiously slandered.  
Thus, their forefathers used the Apostles: thus they 
Objection of dissension is no new thing.  used the Godly, Fathers, and Christians also of the primative Church. Clemens Alexand. Srom. lib. 7. sayeth, with like false and odious report, the Jews and Gentiles were wont to triumph upon the christians, in those days. Oh, said they, you Christians have many sects & factions and although you will be all called christians, yet you impugn, detest, and hate one another: Wherefore your religion, is not true, neither cometh of God. For if it were of God, you would agree among yourselves. There were at that time, above twenty sundry Heresies, the ignominy and reproach of all which, they laid to the true Christians, to discredit them: not considering, as Christ himself saith, that when the good Husbandman hath sowed in his Land, pure and good seed, the enemy cometh 
Mat. 13. ●5.  in the night, and soweth among it Cockle and darnel: And yet is not the Husbandman to be blamed, for that which the malice of the enemy hath wrought.  
Even so now in this time, when GOD hath restored 
Protestants at not to be blamed for the sects that happen in the time of the gospel.  the true and pure Seed of his word, and cast it into the world by his Preachers, the Devil hath raised up diverse sects, and wicked Heresies, of purpose to discredit the truth: and yet is neither GOD nor his Ministers to be blamed for it.  
If any of them of that sort have professed the Gospel, we may comfort ourselves as Saint john did in the like matter, A nobis saith he, Exicrunt, sed non erant ex nobis, si enim 
1. Jo. 2. 19  fuissent ex nobis, permansissent utique nobiscum. That is, They went out from us, but they were not of us, for if they had been of us, they had undoubtedly remained with us.  
Happily some of these came from us, but they were not 
Sectaries.  of us: they be departed from our Church: they do more hate us, than the Papists. All the fautors of the sea of Room, have not written half so much to impugn the wicked Doctrine of the Anabaptistes, Libertines, Stenkefeldians, Osiandrists, and such other, as the Protestants have done. Yea, if a man look thoroughly, into those Sects, he shall see them far better to agree with the 
Sects do more agree to papists than protestants. Objection: ● convince protestants for dissension in opinions.  church of Rome, then with us. Wherefore, how justly they do upbraid us, & defame the Gospel with the reproach of their names, let the Godly consciences be Judge. But happily they will say, that even we that challenge most of all to have the Gospel, and truth of God's word, do foully disagree among ourselves. For I pray you hath not the controversy of the Sacrament, a long time, with bitter conteution, distracted the two churches of Wittenberg, and Tigure? Doth not the same contention at this day remain among us here in England? Do we not even now strive for the matter of Apparel? I would to GOD (if it were his holy will) I might in this point say, as I have before, that it were not so.  
I would I might say, that all were false, and that they do therein slander us. But it is true, I confess it, and with sorrowful heart I do confess it. But yet nevertheless, (God be thanked) there is no just cause, why either I, or other should be greatly dismayed at it, or for that cause, to be ashamed of the Gospel. It is still the power of God to salvation, though by this little spot, in countenance of the world, it may seem to be somewhat blemished.  
As for the controversy of the Sacrament among us, it is not great, the parties of the one side are but few, and yet I confess they are to many. But where the contention is greatest, the matter is not so heinous, nor the dissension so diverse, as Staphilus and such other, of very malice, 
The dissension of the protestants for the sacrament, is no such great matter as papists make it.  would have it seem to be. Both parties in the right use of the Sacraments do well agree: both parts grant that they be Seals to confirm in our hearts the promises of God, and benefit of our salvation by Christ Jesus: both parts grant that they be Testimonies and Pledges, of his Divine grace and favour: both parts grant, that they be badges and Cognizaunces of Christian society, to erect and confirm our Faith, and to bind us to the study of honesty, charity, and concord: both parts grant that the body of Christ, is present, yea and that truly, and in deed, so that they be not bare signs, but such as effectually do bring, to the faithful heart, the very things that are signified: both parts grant that the chief effect, and benefit of a Sacrament, is taken by the spiritual eating, so that the bodily eating without that, is nothing. Only the contention, is about the Manner of the presence, & eating, while the one part affirmeth with the Church of Rome, that it is Real, and Carnal: the other to be only Spiritual, and by Faith. How this controversy may be agreed, and of what force this carnal presence and eating is, for which only they contend, if I should now stand to declare, I should make to large a digression from my purpose, and hold you to long. This only I trust (for this time) you may see, that the matter is not so grievous, as it is pretended to be.  
As for the controversy of Apparel, as there is in it some 
The dissension among Protestants for apparel, is no such great matter as Papists make it.  diversity of Judgementes, so is there no separation of christian faith and charity. For sure I am that neither they that do refuse the appointed apparel, do condemn us that wear it: (I speak of them that be learned) neither we that at the Prince's order receive it, do hate them that of conscience for certain considerations think they may not safely use it. Although in this matter we wish that they would do as we do. As for all other p●intes of Doctrine, I will protest my conscience for myself, & as many other as I know, I think very well of them, and judge that for their singular gifts, there may some of them be very good instruments in the church, and we are persuaded they think even so of us. Wherefore although there be some misliking of judgements in these trifles, & that it pleaseth the Magistrates, and rulers for certain causes by their authority, rather to justify the opinion of the one, than of the other: yet assure yourselves, the jar in the matter itself, is not so great, as the enemies of the truth would have it seem to be.  
But be it that the jar were great, hath not God, I 
God suffereth diversity of opinions even in his true Church.  pray you, in the most pure state of his Church, for causes to his wisdom known, suffered such misliking & diversity of judgements, among his holy & blessed Apostles, & Preachers? perhaps to this end, that they might thereby learn to remember, & know their own infirmity. What controversy was between Peter & Paul, for the eating, or not eating, 
Gal. 2. 11.  in the company of the Gentiles? wherein, albeit Peter were a chief Apostle, yet God suffered him to be so carried away with error, that Paul openly blamed him as not rightly preceding in the Gospel. Was there not much misliking between Paul & Barnabas for the company of Mark, that 
Act. 15. 39  they in displeasure parted companies? Were there not, so great sects & contenti●ns among the Cor. that the lords 
1. Cor. 11. 18. ●●.  supper ●●● by them very ●ull abused through the same, and yet 〈◊〉 n●● their whole doctrine, for that, be condemned. Did not the Emulation between the Jews & the Gentiles, 
Act. 17. 5. Act. 21. 27. Act. 15. 6.  a great while trouble the primative church? Did it not cause a counsel to be gathered of the Apostles, for quieting of the same? Immediately after the Apostles time, it is evident in Eusebius, and other histories, that the controversy 
Diversity of opinion, which was in the east and west Church for Easter.  for the observation of Easter day, did cause great stir between the East and West Church? And yet both of them pretended the example of the Apostles: Polycrates, and the East church following Saint john, Victor Bishop of Room, and the West Church, alleging the authority of saint Peter. Did not this matter fall out so bitterly, that the one part did excommunicate the other? What shall I say of the Schisms, and grievous contentions in the East church, between Paulinus and Flavianus, 
Other Schisms in the East church, which were Christians.  Lucifer and Eusebius, the Meletians and Eustathians, all good Christians: & yet did they with great troubles eschew one the others Communion, as you may read in Epiph. li. 2 Tom. 2. Theodo. lib. 1. ca 8. etc. Soc. li. 1. cap.▪ 23. 30 Sozom. 2. ca 18. the space of 80 years or above. What shall I say of the great strife between Chri. 
Chrisost.  on the one part, & Theophilus, cyril, & Epipha. on the other, for the burning of Origins books? They were all godly and learned Bishops, & we do worthily reverence their names, and yet fell this matter so foul out between them that because chrisost. would not consent to the burning of Origines books, Theophilus and cyril would scantly ever acknowledge him to be a lawful Bishop: & Epiph. in bitter chiding, fell out to such choler, as he said that he hoped he should never die Bishop. To whom Chriso. answered, as angrily again, that he trusted, he should never return alive into his country of Cypress. Which chiding words were not so bitter in sound, as after they proved true in deed. For both Epiph. died before he came home to Cypress and Chrisost. being put out of his Bishopric, ended his life in banishment. I omit the contentious between August. 
Other Schisms of others.  and Jerome: between Jerome, Vigilantius, Ruffinus and other, between Tertul & the priests of Rome, between Cyprian & cornelius as well for other things, as for rebaptizing of Heretics, which things I here recite not, to the discrediting of so worthy & learned men, as all christendom doth justly reverence their memory, but to declare that god oftentimes, for such causes as he thinketh good, doth suffer the best sort of his preachers, to have not only diversity of judgements, but also contention & strife among themselves. But who I pray you are they that thus 
Papists com●●e without their own shame object schisms to protestants. Of multitude of dissensions amongst papists.  find fault with our dissension, & diversity of opinirns? forsooth even they whose whole religion, if it be well considered, is nothing but a Chaos & confuse heap of sects, schisms, & separations of minds, & judgements. And God is my witness, I speak not this of stomach to aggravate the matter, but of very conscience, finding the thing to be so, am forced to speak it, as a most plain and certain truth. And first for proof of this, I pray you consider with me, whether among the fautors of the sea of Rome, every country, City, parish, and 
Of their diversity of helpers.  house have not a peculiar patron, in whom he trusteth, every man his peculiar Saint, that especially he worshippeth, every disease, a peculiar helper & Mediator to cure it. England hath S. George, France, S. jews, Scotland, S. Andrew, freland, S. Patrick, & likewise of other. In Room, S. Peter, in Milan, S. Ambrose, in Vienne, S. Stephano, in Coline, y● iii. Kings are worshipped. S. Appoline for the teeth S. Roche, for the plague, S. Swithine for the lost key, is chiefly sought unto, every person, & every thing, had his peculiar God. This sort would go to heaven by S. Francis 
Of their diversity of orders & professions whereby to go to heaven.  rule, that sort by S. benedict's, the third by S. Dominic'S, the fourth by S. Augustine's. Some would be S. claroes disciples, other would be S. Bridgets, And hereof came their manifold swarms & sects of religious people, of which some were called Franciscanes, some dominics, some Augustine's, some clementines, some johamnites, some jesuits, some Scapucin●s, & I can not tell what: so that they would be called, all things, rather than Christians.  
What other thing is this, then that Christ prophesied, should come to pass in the latter days? Lo here is christ 
Mar. 13. 21.  Lo there is Christ: So that all forsake him, the Lord and only Christ, and in every corner, and Monastery, follow their own peculiar Savieur, and Christ. S Paul was grieved with the Corinthians, for that they were so distracted in factions, that some would say, we are Apollo's scholars other, we are Cephases: other, we are Paul's. When they call themselves Dominics, Benedictines. etc. might we not say to them, as Paul said to the Cor. Is christ 
1. Cor. 1. 12.  divided? Was Dominike crucified for you? was Francis or Benet crucified for you? that you choose rather factiously to bear their names, then with all other that name of christ? I will not stand to recite the Repugnancy, and concrarietie, 
Repugnancy even in the decres of pope's.  ●●t the decrees of the Bishops of Room, seeing that Platina their own historiographer writeth, that their continal manner was, that one Bishop disannulled the decrees of the other. His words are these: Magnafuit haec controversia & pessimi exempli, cum pòst, semper seruata sit haec consuetudo, ut acta priorum pontificum, sequentes, aut infringerent, aut omnino tollerent. i Great was this controversy, and unto very ill example when as always after, this custom is continued, that those Popes which follow, do ever either break, either utterly disannul the deeds of their predecessors. The like he writeth in the life of Romanus of the dissension between the Popes. Look Exasmus in his annotations, 
The Schoolmen are full of diversity of opinions.  upon the 7 Cor. Who is able to reckon up the infinite disagreinges of the Schoolmen, both against the master of the Sentences, and among themselves, and that in matter of no small weight. Do not all the scholars, almost in sundry points swerver from their maystor, with this clause? Hic Magister non tenetur. Hear, is not our Master to be holden, and maintained.  
The master of the Sentemces touching Original sin, saith the 
Lib. 2. di. 25. For original sin.  man's nature is by it so corrupted, that by the power of nature they can do no goodness toward god: contrariwise Scot●, Ocean & other affirm the natural man's strength, is yet indifferent, and may apply, and prepare itself to Grace. The Master of the Sentences, in the use of the Sacraments 
Li. 4. di. 4.  rejecteth Opus operatum, i. The deed of receiving, that it in itself, should have virtue to give grace, and requireth Panitentiam & fidem. Faith and repentance, to be also in the Receiver, that shall have benefit by the sacrament. The other Schoolmen, do expressly, 
For the virtue of the Sacraments.  and plainly teach, that the Sacraments, have power to sanctify, Ex opere operato, etiam sine bono motu utentis. i. Even by their being received, and that without any good inward motion of the Receiver. But they do not only thus run, from their Master Lomberde, but are foul fallen out also between themselves, while some will be called Terminales, some Reales, some Nominales, 
Diversity of titles challenged of Papistical Schoolmen.  some Formales, some Thomistes, some Scotistes, some Occamistes, and so forth a many more. This diversity of professions, could not be without great repugnancy, in opinions. If I should stay in Examples, they be infinite, & I should hold you too long. A witness or two of approved authority, for this, may serve. Roffensis against Luther: This (saith he) I speak for the Fathers, whose judgement I had rather follow, than the Schoolman's, for that in this point, they be repugnant one to the other: Erasmus in his Enchiridion saith, Si Turcis, ut 
Papistical Schoolmen which divided themselves to sects and how hurtful that is to christianity. The bitterness of the coutention amongst the Schoolmen papists.  Christum amplectantur Occamos, Durandos, Scotos, Gabrieles, aut Alvaro's, proposuerimus, quid cogitabunt? quid sentient? ubi audierint spinosas illas argutias de instantibus de formal tatibus, de quidditatibus? etc. Praesertim ubi viderint eos, de his adeò non convenire, ut frequenter usque ad pallorem, usque ad convitia, usque ad Sputa, nonnunquam, usque ad pugnos in●ucem digladientur. If we to win the Turks, to embrace Christ, shall offer or allege unto them, Durande, Scotus, Gabriel, Aluarus or any their followers, what will they think? What will they gather, when they shall hear those Sophistical and contentious subtleties, De instantibus, de formalitatibus, de quidditatibus, etc. (Which are altogether frivolous contentions, rather for words then matter?) But especially when they shall see these men, in such sort to disagree for these things, that often they strive, even till they be pale withal, even till they fall to chiding, even till they spit one at an other, even till they fall to blows together. The like repugnancy, is between. Thomas and sundry other Divines. For the University of Paris, condemneth Thomas, in divers articles, as manifestly erring, in the faith, as it may appear in certain additions, set to the end, of the master of the sentences. I omit the contrariety of councils, by manifest decrees 
Counsels to disagree & differ in opinion.  impugning one another. I omit the grievous contention between the Council of basil, & the Popes, struggling, which of them should have the chief authority in the Church. I omit the repugnant opinions of Gerson, & sundry other Divines, touching the same. I will not speak of the great stir that was between the University of Paris, 
Diversity of opinion betwixt the university & the Friars.  and the Freers, for the whole state of their religion, and continued many years, until the Pope's highness, took the Freers into his tuition, against a great number of learned Divines, that disputed, preached and wrote sharply against them. I will not speak either of the disagreeing between the canonists, & Schoolmen, for sundry matters, as between the Monks and Freers for the conception of our Lady. Only I will in a word or two, put you in mind, of some of their chief champions, that even in this age, even in our days, even in our remembrance, have not only differed, in some small points, but in chief and great articles, one writing against another. Yea, and I will note unto you, the Fathers of one only counsel of trident, that thereby you may take taste, what agreement is between the residue, if their doings should be sifted. 
Of late dissensions in opinion among papists.  Doth not Catharinus Archbishop of Compsane one of the Pope's legates, and great Cardinals, in rigour and fierce manner, impugn the judgement of Dominicus a Soto ● Spanish Friar, of great credit, and one of the emperors 
1  confessors? & the same Soto, as sharply write against Catharinus? & that in no such small: controversies, (as in a trifle, touching apparel:) but De Fiducia hominis Christiani, of the hope of a Christian, Of predestination, of original sin of free will, etc. & belike each part had his assistances. For one of their books, was printed in Rome, which the allowance of the Bishop and Cardinals, the other were printed at Antwerp Cam privilegio Imperatoris, and the allowance of of the Schools of Louvain, Colone, & the prelate's of Flaunders. The same Catharinus, writeth as vehemently against 
2  Cardinal Caietanus, of famous memory, & a great patron of the Popes, to his dying day: but in his works Katharinus, noteth, 200, points of doctrine, erroneous, & (as he saith) heretical. That book came forth after Caietanus was dead, or else, like it is, that he would have done as much for Catharine as that cometh to. Like contention 
3  was between Catharinus, and Franciscus Torrensis, for the single life of Priests, and the residence of Bishops: which thing Francis said, were appointed by God's law, but Catharine earnestly defendeth the contrary. Who is of greater 
4  credit, in the Church of Rome, them Albertus Pighius? who hath more stoutly, or with more countenance of learning, defended that side? And yet in the weighty articles of Original sin, justification, and Free Grace, beside divers other, Ruardus Tapper, Deane of Coleyne, in his. 2. Tom, doth namely & expressly write against him, & say, that he was deceived. Because the time doth now cut me so short, I will here end this matter, as having given you, a sufficient trial, how the patrons of the Sea of Rome, agree among themselves. And yet forsooth, these are they, that find so great fault, with lack of agreement between the Preachers of the Gospel, in these days, and upon every divers word, in the interpretation of a sentence, will devise the name of a sect among us, only of malice, only to defame our doctrine, as Doctor Staphilus dealeth with us in. etc.  
Wherefore when we hear these lying and slanderous repartes, that the Teachers of the Gospel are licentious, seditious, & disagreeing among themselves: let us consider, that these are the blasts of malicious enemies, ten times more offending, in the same things themselves. Let us remember, that the Gospel of Christ, is the true Rule of perfect life, the pattern of obedience, and the assured bond of vintie, peace, and concord, and therefore still say, with S. Paul, I am not ashamed of the Gospel.  
Last of all, they which depend wholly upon the judgement 
Rom. 1. 16.  of men, and estimation of the world, and are ashamed of the 
The. ●. obicetion against the gospel. uz.  Gospel, because of the Multitude, the power, the authority, and noble estate of them, that mislike the Gospel: They see not only loss of estimation, and contempt of the world, 
That igno●● and persecution doth follow it.  but commonly persecution also, either partly annexed, or always imminent and at hand, to the preaching of the Gospel, As it is well written, Crux est comes evangely. i. The Cross and persecution, is the companion of the Gospel: so it is as truly proved on the other part, that Sensus carnis crucem execratur & fugit. i. The understanding of the flesh, detesteth and flieth from the Cross. Wherefore worldly men because they see, that the greater part do hate the Gospel, That few Nobles, or great estates, do sound favour it, That they are disdained, and had in contempt, that poorly do teach it, that there is continual erpectation of the Cross of persecution, to light upon it: for this cause, I say, many do shun it, few do embrace it, all men, every hour, stand looking, what mutability of time, will bring unto it. This causeth, that in the Universities, 
The cause of few divines in universities of the best sort of wits.  many excellent, and goodly wits, that might be singular ornaments ●● the Church, turn their studies, to Law, to Phisiche, and to other purposes, and will hardly, be brought to the studde of Divinity, but in no wise to follow the ministery. But I will not tarry longer in this matter, although I have good matter, to utter in it. The time doth abridge me, I will return to my purpose. They that are ashamed of the Gospel, in respect of 
Answer to the ● objection.  worldly disdayve, and trouble, do not sufficiently consider, that Christ in the midst of his own persecution, and affliction, said, that his kingdom was not of this world. yea, he said the world hated him, because he detected the wickedness of the world. They therefore that will be true followers of Christ, may not look, to have better entertainment in the world, than Christ had himself. If the 
joh. 15. 18.  world hate you (saith Christ) you know that it hated me before you. If ye were of the world, the world would surely love, that is his own. Because you are not of the world, but I have chosen you out of the world, therefore doth the world hate you. The servant is not above the master, If they persecuted me, they will persecute you also. And all these things shall they do for 
How god hath blessed England enen in this late time of the gospel.  my name's sake. And although we be sure by Christ's promise, that the world shall thus use us: Yet consider, how graciously and mercifully, he hath in these days dealt with his scattered flock. Though Antichrist grenne and gnash his teeth at us, Though the greatest powers of Europe, be bend against us: yet, as he promised by his Prophet Esay: He hath given Kings, to be nursing Fathers, and Queens, to be nursing mothers. He hath raised to us, our most gracious sovereign, under whose protection (praise be to his name for it) we do safely, and quietly, enjoy the preaching of the gospel: yea notwithstanding the threatenings, and endeavours of mighty adversaries abroad, & some great enemies at home. And yet still doth the say, as I pray God she may long, & ever from her heart say, Non me pudet evangelii. etc. I am not ashamed of the Gospel. If any 
That princes do resist the gospel, that is no cause of discredit unto it.  be so affected, that they think, the kingdom of Christ, and his Gospel, is but weak, and worthy contempt, because it is commonly tossed in danger, and trouble of the world, and hath Princes more commonly against it, then with it, they are in that point much deceived. For thereby, it may appear, that it is preserved, & kept, by the mighty power of God, and not by the uncertain, and brittle Favour of Princes, and worldly puissance: which then commonly falleth most suddenly, when it seemeth to men, to flourish most 
The gospel often flourisheth, when it is most resrifted.  gloriously, & to be in most high estate & dignity. Look in all the kingdoms of the earth, if it hath not been so. But for the Church of God, and Professors of his truth, what a notable example is it of Divine protection, that when the 
God his good providence is such to his, that they may hope well, against any force whatsoever.  whole world perished with the Deluge, yet God in the midst of the waters, by the benefit of the Ark, preserved his chosen sort of the house of Noah, from all danger. Likewise afterward, Abraham and his posterity, was safe even in the midst of the Caananites their enemies. In Egypt, God's people, although for the time oppressed, yet afterward miraculously were delivered, to the terror of all Princes, that bend their power against God. The same people, were afterward fed from heaven in the Desert, when they despaired of food, and nourishment, were planted in the land of Promise, in despite of all their Enemies, preserved from extreme Ruin in great Changes, Troubles, and Banishments, that the Relictes might remain, whereof the Saviour of the world Christ Jesus should come. etc. (⸪)    

¶ Certain Sermons upon this Text of the Evangelist.  Beware of false Prophets, that come to you in sheeps clothing, but inwardly be ravening Wolves, By their fruits you shall know them. Mat. 7. 15. 

AS we have nothing (dearly beloved,) more precious in this world, than the blessed Word of God, and his heavenly Doctrine taken out of it: so have we not any kind of persons, more worthy to be loved and had in estimation, than those whom God sendeth to impart the same unto us. Again on the other side, as nothing is more perilous and pernicious to God's people, than false and corrupt Doctrine, contrary to God's holy will revealed in the scriptures: so is there no sort of men more to be shunned and taken heed of, than false teachers, whom Satan thrusteth into the church of God, to corrupt that precious Treasure & mean of our 
Mat. 5. 1. etc.  salvation. Wherefore our Lord and Saviour Christ, after that he had made that notable Sermon in the Mount to his Disciples, and had set forth the true interpretation of the Law of God, given by Moses, and discovered the false Doctrine and hypocrisy of the Scribes & pharisees, and had rightly instructed his hearers, in the true exercise of Alms, Prayer, Fasting, trust in God, and other works of charity, not contented herewith, but knowing the malice of the Devil, that would leave nothing undone, whereby all his Disciples might be seduced, from the truth of his doctrine: In this place he carefully giveth them this forewarning, that they should take heed of false Prophets, that should come to deceive them, and as ravening Wolves to devour their Souls. And first he describeth them, what they be, that they may the better take heed of them. Secondly he giveth a note, rule or mark, whereby they may more easily be known. There was never time in which, this warning was more necessary, then in these our days, when so many divers doctrines are spread, & defended, and the one repugnant unto the other. The patrons of the Church of Rome say, that we be schismatics, heretics & false teachers, and therefore, do they will the people to beware of us. Again the professors of the Gospel charge them with the like, and say they are those false prophets, of whom Christ giveth warning. Let us first therefore examine 
Description of false Prophets examined.  the description, and afterward come to the rule whereby they may be known: that all men may understand to whether party, both those things can be more justly, & aptly applied. They shall come to you (saith Christ) in 
Mat. 7. 15.  sheeps clothing, but inwardly, they are ravening Wolves. This description, is more largely declared by S. Paul. Such false Apostles (saith he) are deceitful workers, and 
2. Cor. 11. ●3. etc.  transform themselves into the Apostles of Christ, and no marvel, for Satan himself is transformed into an Angel of light: and therefore it is no great thing, though his ministers transform themselves, as though, they were the ministers of righteousness. etc. And to the Thessa. The coming of Antichrist is by working of Satan, 
2. Thess. 2. 9 etc.  with all power and signs, and lying wonders, and in all deceavablenes of righteousness. That which Christ uttereth by a figurative speech, (That they should come in sheeps clothing) that Saint Paul expoundeth, to be their transforming of themselves, into the likeness of God's true ministers, in countenance of holiness, & miraculous working, and great show of godliness, and yet in deed be hypocrites and ravening Wolves. But at this time it is necessary, more particularly to lay down what those sheeps skins are, wherewith these ravening Wolves do cover themselves, to deceive the people of God.  
S. Aug. writing upon this Sermon of Christ, doth diligently and carefully give warning, that men in any wise should 
Distinction to be made, betwixt the clothing & the fruits of false prophets.  learn to distinguish the sheeps clothing, from those fruits that Christ hear speaketh of, Lest, saith he, the sheeps clothing be taken for the fruits, and so men be deceived: for many account as fruits those things that in deed do appertain to the sheeps clothing. And among sheeps clothing, he there reckoneth fasting, 
The first sheeps clothing where with Wolves are clad.  praying, alms deeds, and outward holiness of life. For when such things are done sincerely by God's true Ministers, then are they the right clothing of his sheep: But when false teachers do put on the same, they are counterfeit cloaks to deceive the Simple. Whreby you may 
Outward holiness, no sure token of true teachers.  perceive, that outward holiness of life, is no sure token of true teachers. For if false teachers might not use the same to win the estimation of the people, Christ a little before would never have blamed the pharisees, for declaring their Fasting, their Praying, their Alms deeds, and other Righteousness before men, that they might 
Mat. 6. 2.  be seen of them, and therefore he saith, they have their reward. But what shall we say? Because false teachers and the wicked servants of Satan do use this outward show of holiness, and godly exercises, to induce men to their corrupt Doctrine, shall the true Ministers of Christ and preachers of his Gospel cast away the same? and show in their life a dissolute and lose behaviour? God forbidden.  
Sheep you know, do not hate their skins, nor will cast them of, because Wolves and Lions sometime are wrapped in the like: but they will for that cause be more wary and take better heed, that by the show and resemblance of their skins, they be not deceived, and offer themselves to be devoured of the Wolves, that be covered with them.  
Even so the true Ministers of God's holy word, will not therefore detest or cast from them, honest conversation of life, and holy Christian exercises, because false Prophets abuse the same to deceive men, and lead them into error, but rather, they will take the more heed themselves, and call upon other to do the like, that they be not miscarried to any false Doctrine, with the fair countenance of their severe and holy life. Although the Ministers of God's word, and Preachers of his Gospel, being the chief and principal sheep of his fold, ought alway to have on them the right clothing of honest and Godly conversation: yet that is no certain or sure Token to prove either the Doctrine to be good, or the Preachers to be true messengers of Christ, seeing that the false Prophets and Teachers most commonly make greater show thereof in the face of the World, than the true Preachers do. For Christ saith of the pharisees, (which were Wolves in sheeps Skins,) They do all that they 
Mat. 6. 16.  may be seen and praised of men. Albeit a Wolf be wrapped in a lambs skin, yet if a man look circumspectly upon him, he shall easily perceive him to be a Counterfeit.  
There is a proverb in the Latin tongue, that maketh much 
● Wolf in a sheeps skin is descried by his claws.  to this purpose, Ex unguibus Leonem. i. By the claws, you shall espy a Lion, what garment soever he have upon him: So these spiritual Wolves that Christ hear speaketh of though they be covered with the clothing of Christ's true sheep: yet if you look upon their claws, you shall quickly espy them what they are.  
One of their claws is Confidence, and Trust in the holiness 
The first claw where by a Wolf is known, is trust in holiness of life.  of their life: so that they do thereby not only advance themselves, as just before God and the world, but also in comparison of themselves contemn all other. Such a claw had the pharisee that Christ speaketh of, Luke. 18. Who in disdain of the poor sinful, but yet repentant Publican, maketh his vaunt in this manner. I thank thee O Lord, that I am not as other men are, extortioners, 
Luc. 18. 21.  unjust, adulterers, nor as this Publican is. etc. Such be those holy religious men, which in these days make their vaunts, that they are not only able, so far to fulfil the Law of God, that they may be accounted righteous themselves: but also that they moreover have works of Supererogation, and merits, which may be sold and applied to the benefit of other. This is known to be the common Doctrine of the Church of Rome at this day. But contrariwise the right Preacher that hath in deed the clothing of the true sheep of God, hath ever humbleness before God and the world joined withal, and is so far from disdaigne of other, that he charitably considereth their weakenenesse and infirmity. john the Baptist, a right and 
Mat. 3. 4.  a true preacher, led a more Godly and severe life, than any of the pharisees: and yet was he so far from their confident and proud Spirit, that he esteemed himself not worthy, to unloose the Latchet of Christ's shoe, and with his finger pointed to the Lamb, that taketh away the sin of the world. Another Claw of these counterfeited 
The second Claw to know the Wolf by, is the holiness consisting in observation of men's traditions. Mat. 15. 3.  Wolves, is a certain peculiar Holiness, consisting in the observation of men's Traditions, of which commonly they make greater account, than they do of the commandments of God. Such they were whom Christ sharply reproveth Mat. 15. saying: You cast aside the commandment of God, to establish your own ordinances, as he in the same place, largely proveth against them.  
Such they are, which account themselves ●●lier than other, and above all other take to themselves, the goodly cloak of Religious men, because they live after the rule of Benedict, Francis, Dominick, Brigit, etc. or because they wear this or that fashion of Apparel, abstain from this or that kind of meats, observing the choice of days, vow of single life, & a thousand other like Traditions of men, 
The third claw is, the respect that the wolves have more to their own bellies then to the glory of god.  in comparison whereof, Gods commandments are finally amongst them esteemed.  
The third Claw, whereby these spiritual Wolves may be known, howsoever they be covered with goodly show of holy life, is the End thereof, that is, that they do not exercise the same to the glory of God, but to procure their own benefit, to fill their own bellies, & to devour the souls and goods of God's people.  
And of this devouring, are they by Christ justly called, ravening Wolves. Of this doth Christ speak: Woe 
Mat 23. 14. Luk. 20. 47.  be to you scribes and pharisees Hypocrites, that devour widows houses, and that under the pretence of long prayers. For this, shall you be the more grievously punished. Such claws of false Prophets are largely described by the prophet Ezec. Of the same speaketh Saint 
Ezec. 13. 2. Ezec. 34. 2. 2. Pet. 2. 3. 1.  Peter. There shall be, saith he, false Teachers among you, which privily shall bring in damnable heresies etc. and through covetousness, shall they with feigned words, make merchandise of your souls. etc. The same is noted also by S. Paul, in way of Prophecy, (as S. Peter doth,) that such should come in the latter days in great number: For of this sort, saith he, are they which creep 
2. Tim. 3. 6  into men's houses, and lead captive simple women laden with sin, and lead with diverse lusts. Who seethe not in these Testimonies of the holy Scripture, those religious Wolves described, which in swarms have overwhelmed the face of the earth, and with great show and pretence of holiness, and long prayer, have sought (not the glory of God,) but their own inestimable wealth of the world? For by selling their Merits, their Prayers, their Masses▪ their Pardons, by Pilgrimages, by Purgatory, by absolutions, by dispensations, and a number of other devices, they have not only devoured an infinite number of Christian souls, but crept into men's Testaments, and from wife and children, and kinsfolk, got into their claws the Wealth and Riches of the world.  
I would to God, this were not so notoriously known, that it needed no further declaration or proof. Wherefore when you see this Angelical, or Seraphical show of heavenly life, in these enclosed Wolves, have not by and by their Doctrine in admiration, but look carefully unto their claws, lest they creep within you, ere you be ware. 
The second sheeps clothing where with Wolves do● use to cover themselves.  The second sheeps clothing, under which false Prophets do hide themselves, is Ordinary power and authority, Long Succession, and lawful calling to the ministery. And as I said before, of honest conversation and Goly life, so I must say of this, that it is and aught to be, one of the beautiful Ornaments of Christ's true sheep, which they ought not to make light account of, nor without it, to thrust themselves into the ministry of God's true Doctrine, as the Anabaptistes, and other fanatical spirits do. For S. Paul faith, How shall they preach 
Ro. 10. 15. Heb. 5. 4.  unless they be sent. And again. No man usurpeth this honour, unless he be called thereunto of God, as Aaron was. If it should be lawful for every man, to come into the office of preaching or ministering without ordinary caling, there would be brought into the Church, a marvelous confusion of all things, together with infinite Sects and Errors. But under this fair Title and beautiful Garment, have many Wolves and wicked Heretics crept into the church, as after you shall perceive.  
And Christ's warning in this place, principally toucheth such: for he directeth his speech against the Scribes, pharisees, and high Priests, that then were in ordinary Succession, calling, and authority. And likewise doth the spirit of God, in all the course of the scriptures, both of the old and new Testament. Moses saith, If 
Deut. 13. 1.  there shall rise among you a Prophet or a Dreamer: In medio tui, saith he, even among you, or in the midst of you, He saith not a stranger or Foreigner, coming from some other place, but among you. And Esay: His watchmen 
Esay. 56. 10.  are blind and know nothing. And a little after: Behold, their Shepherds are void of understanding, They are all gone, every man after his own way. And in Hieremie: In the Prophets of Jerusalem, I saw, abomination. 
Jere. 23. 14. 15.  etc. Filthiness and uncleanness, is proceeded from the Prophets of Jerusalem, over the whole earth. And again, My people is become a lost flock, their 
Jer. 50. 6.  Shepherds have deceived them, and made them to wander in the mountains. And Ezec. Her Priests have perverted 
Eze. 22. 26.  my law unadvisedly, and have profaned my 
Mal. 2. 8.  Sanctuary. You, saith Malachi, to the Priests, have gone out of the way, and have caused many to fall by the law. Nothing can be more plain, then that which Paul speaketh to the Ministers of Ephesus. etc. I know 
Act. 20. 29.  this, saith he, That after my departure, shall grievous Wolves enter in among you, not sparing the flock. Of your own selves shall men arise, speaking perverse things, to draw disciples after them. And Saint John, From among 
1. Jo. 2. 19  us they came, but they were not of us. Yea, S. Paul sayeth, that Antichrist should sit, not among 
2. Thess. 2. 4.  Heathen persons, or Infidels, but in Templo Dei, in the Church of God. Wherefore you may not marvel, though we say that false prophets, & grievous wolves are his under this fair sheeps clothing of ordinary Authority, succession, and calling, for the spirit of God hath told us, that it hath so been, and should so be to the worlds end. You may not therefore think that Ordinary authority 
Ordinary authority is no just proofs of true doctrine.  and calling, is a full and just proof of good Doctrine or of true preachers. Wolves have devoured the Flock, under that clothing: yea, such they have been that have most cruelly persecuted Gods good prophets, and the doctrine that they have taught. Who persecuted Hieremie, and the other Prophets? were they not those that said Templum domini, Templum domini. i. The Temple of the Lord, 
Jer. 7. 4.  The Temple of the Lord? And Numquid veritas discedet á Sacerdotibus. i. 
Jer. 18. 18.  Shall the truth depart from the Priests? Were it not they that stroke Micheas, and caused Hieremie to be 
3. Reg. 22. 24. Jer. 32. 3.  cast into prison? Who were they that put Christ to death, and persecuted his Apostles? Do not the Evangelists, and Acts of the Apostles evidently declare it? Doth not Christ give his Disciples warning, that it should be so? These things (saith he) have I spoken unto you, that you 
Joh. 1●. 1.  may not be offended, They shall excommunicate you out of their synagogues, & all for my name's sake. Were it not they that had ordinary Calling & Succession that had Authority to excommunicate? Seeing then by testimony of the Scriptures we learn, that it hath always been so among the people of god, and the Scriptures witness in way of Prophecy, that in the latter days it should be so: Why may not the faithful people of God greatly fear, that now also in our age, the false Prophets be hid under the cloak of Ordinary calling, and Succession? 
True prophets extraordinarily set up by God, to reprove the abusers of their ordinary calling.  For this Cause, did God extraordinarily raise, and set up his true Prophets, which might sharply blame & reprove those false Masters & Teachers, that did abuse this countenance of ordinary Succession & Authority, to deceive God's people, & carry them from the law of god to superstition & Idolatry. Which prophets of god, not withstanding that ordinary calling & succession of the other, in many places do term them, Dumb Dogs, Idle shepherds, deceivers, Lions, 
Esay. 5●. 10. etc.  Wolves, Foxes, Murderers. etc. And for so doing, they which were in ordinary authority, did esteem them as factious, seditious, stubborn, obstinate & deceivers of that people. It hath pleased the merciful providence of God, likewise in these latter days, extraordinarily to raise up, & mightily to defend▪ certain learned men, and Godly preachers, which might reveal unto the world, & earnestly reprove & confounded the great & horrible corruption, both of doctrine & manners, that have now these many years, been brought into the church, & with faggot & fire maintained by them, that challenge to themselves ordinary power & authority, which preachers have had the very same entertainment at their hands, that the ancient Prophets had of the false prophets, priests, & Princes of the people. We must not therefore believe, that he is a true minister of god & a deliverer of sound Doctrine, that is furnished with ordinary authority, & challengeth the commendation of succession & lawful calling: for the wolves often times be covered, with that clothing. And I will note unto you in this place, one claw, whereby you shall not lightly fail, to Discern the 
Under the clothing of ordinary caling, the Wolf is descried by his Claw of cruelty and sucking of blood.  greedy and grievous Wolf, that is, Tyranny, cruelty, and blood: for the false Prophets are always cruel and bloody. Take Example of the old false Prophets, in the time of Esay, jeremy, Micheas, Zacharie and other, and Christ himself doth note that Mark in them, in sundry places of the Gospel. How bloody and cruel Eusebius, and the other Arians, and false Teachers were, toward Athanasius & other Godly, & catholic Bishops of that time, the ecclesiastical Histories do largely declare, & might be laid down in this place, if time would serve. But never was showed more notable examples hereof, than in these our days by the Popes & their Prelates, which, to extinguish the gospel, & the true preachers, & professors thereof, have been trumpets to move Princes to war & murder, & by sword & fire have imbrued the whole earth, with the blood of God's saints and blessed martyrs. But contrariwise, the spirit of truth in the right preachers of God, is always charitable, mild, & merciful: & so much as possible may be, with the safety of the church of Christ, detesting cruelty and blood. Let example be taken hereof 
The mercy of the Prefessoures' of the Gospel, Compared with the cruelty of the Church of Room. The third sheeps Skin, wherein the Wolf is wrapped.  by the practice of all the primative church, for the space of six hundred years, and of all the professors of the gospel in these latter days, in comparison of the contrary part. The third lambs clothing, wherewith false prophets seek to cover and hide themselves, is the goodly name & title of the Holy, Apostolical, & Catholic church, wherewith they seem gloriously to advance & set forward themselves: as though that all their Doctrines, Traditions, & devices of new worship, proceeded not from themselves, but were established by the perpetual consent of the church, and allowed by the sentence and interpretation of the holy counsels, and ancient learned fathers, & Doctors, and yet when it shallbe rightly & truly examined, it is nothing so. In deed, consent of the church to true & godly Preachers, is not only a goodly and beautiful Garment, but a most necessary Ornament, that men may not feign and devise Doctrines, opinions and Fantasies of their own heads: but profess, believe and teach, the consent of the true Catholic Church in that doctrine, that was first planted in Paradise by God himself, and after renewed and continued by the patriarchs, and Prophets, and so published into the whole world, by Christ himself and his Apostles. The sum whereof, is briefly contained in the articles of our faith, teaching us the unestimable goodness of Almighty God toward us, as well in making of the world, as in redeeming mankind by the Incarnation and death of his Son. etc. This faith and belief ought to be established and conserved, by the consent of the Catholic Church from the beginning. But it is of all Christian hearts to be lamented, that most wicked and ravening Wolves, under this cloak of the Church's Consent, do abuse the people of God, bring into the Church, and maintain strange worshipping of God, and what soever they 
The name of the church abused by the wolves.  have newly devised of themselves, without just warrant of the holy Scriptures: and contrary to the manifest doctrine of the Prophets, Apostles, and ancient Fathers of the Primitive Church. And by the authority of this Title of the Church, do persecute and fear men, from embracing the reformation of the Gospel, and strive still, by violence to keep them in the blindness of ignorance, and error. But for so much as I have sufficiently, and at large in another place, spoken against this lambs clothing, and have taught men how by certain Tokens to espy the same, I will not stand longer upon it at this time, but will refer the reader hereof to the second Sermon, made upon this Text, the brief some whereof was recited in this place.  
The last lambs clothing, that I mean to note unto 
The last clothing wherein the wolves do lurk.  you at this time, is their Vaunting of miracles & wondrous works, that have been done for the confirmation, of their doctrines & Ceremonies, which they have brought into the Church. For as Christ by miracles did confirm the true doctrine of the Gospel: so do the Scriptures 
False Miracles wrought by false prophets to deceive gods people withal.  witness, that wicked teachers, & members of Antichristes school, should use the countenance of the same, to lead men into error. For the Devil doth often, turn himself into an Angel of light, and will seem to imitate the divine power of God. That false Prophets do sometimes use this clothing, to commend themselves and their profession: it is evident in many places of the Scriptures. jannes' and lambres by this means resisted Moses, and 
Exod. 7. 8. 9  did harden the hearts of Pharaoh and the Egyptians, against the messengers, and people of God. Simon Magus, & Elymas the Sorcerer, by such strange working seduced 
Act. 13. 8.  many. Moses giveth warning of such, and willeth the people of God to take heed of them, saying: If there 
Deu. 13. 1. etc.  arise among you a Prophet, or a dreamer of dreams and giveth thee a sign or wonder, and the sign or wonder that he hath told thee come to pass, saying, Let us go after other Gods. etc. Thou shalt not hearken to the words of that Prophet, for the Lord your God doth prove you, to know whether you love him, with all your heart. etc. Christ himself showeth, that they be not all by and by true Prophets and right teachers, that have power to work Miracles: Many will say unto me 
Mat. 7. 22.  in that day, Lord, Lord, have not we in thy name prophesied? have we not cast out Devils in thy name? and by thy name have done many great works? But it followeth. Then I will profess unto them, I never knew you, depart from me all ye that work iniquity. Here we see, that with wickedness and corrupt doctrine, may be joined working of Miracles, and strange doings. And again, our Saviour Prophesying of the latter days, 
Mat. 24. 2●.  sayeth: Then if one say unto you, behold here is Christ, or there is Christ, believe him not: for there shall arise false Christ's and false Prophets, and shall show great Signs and wonders, in so much (that if it were possible) the very elect of God should be seduced, Behold I have given you warning before. And Saint Paul in like manner, giving us warning of Antichrist and his false Prophets, saith. Whose coming 
2. Thess. 2. 9 etc.  is after the working of Satan, with all power & signs, and lying wonders, and in all deceivableness of unrighteousness, among them that perish, because they received not the love of the truth, that they might be saved, And therefore God shall send them strong delusions to believe lies, etc. This warning principally toucheth us, upon whom the latter ends of the world hath lighted, that we should carefully take heed, that by Wonders and Miracles and Apparition of Spirits, we be not Seduced, either to believe error, or to refuse the truth of the Gospel offered unto us. Christ giveth us a special charge● Beware, saith 
Mat. 24. 25.  he, I have told you of it before hand. Therefore if you do not hearken unto him, but yield your selves by such means to be carried into Superstition, Error and Idolatry, the danger shall be the greater. And Saint Paul addeth a terrible threatening: Because they received not the love of truth, God shall 
2. Thess. 2. 11.  send them strong delusions, that they may believe lies, that all they might be damned which believed not the truth, but had pleasure in unrighteousness. Let them look therefore carefully to themselves, which, by such Miracles, are Induced or confirmed to believe the corrupt errors, of Pilgrimages and worshipping of Images, of praying to Saints departed, of Purgatory, of Masses and Trentals, of praying and offering for the sins of the Dead, and such other infinite errors, as hath been brought into the Church by Monks, Friars, and other false Teachers of the Church of Rome.  
It is a wonder to see the Heaps of such Miracles as of late years, have been put in writing by Vincentius, and a number of other like authors, so that to such as fear God, there is scant any greater Token, that Antichrist is come, and hath set a long time in the Church, than this is: That their doctrines are altogether confirmed, rather by such Miracles & Apparition of spirits, then by the scriptures and word of God. When the rich glutton, (as it is mentioned in the Evangelist,) desired of Abraham, that one might rise from death to life, and warn his brethren, that they came not to that place of torment, where he was: Abraham answered, They have Moses and the Prophets, 
Luc. 16. 29.  if they will not believe them, they will not believe, though one rise from death to life. Whereby the ●●lye Ghost doth Signify, that after the true doctrine of Christ's Gospel first published, was thoroughly confirmed, and being generally received, was put in writing, and so remaineth as a perfect Testimony of the work of our redemption: that the providence of God, toward the latter 
●●y god ●●●● not now show such ●●acles as of ●ld he di●, but ●latly ●e●●raineth us to the written word.  end of the world would use no more Miracles, lest he should thereby seem, rather to Discredit the truth of his written word, than by such means conserve them. For whosoever will not believe the doctrine of truth, confirmed by the express and evident word of God, will not believe that same, though they saw a. 1000 miracles. Take example hereof by the Jews, who continually called for Signs and Wonders, but when they had seen many, they never the sooner Believed, but sclaunded the doings of Christ, and said, that he and his Apostles wrought by the power of Beelzebub, etc. Christians therefore must learn some 
Mat. 12. 14.  Rule, whereby they may judge false and deceitful Miracles, done by the power of the Devil, from them that be done directly by the word of God in his Saints. And this rule is the end, whereunto miracles do tend. Godly 
The end whereunto godly miracles do tend.  miracles be always showed by God, to confirm the Divine nature and office of Christ, in the work of our redemption, and that he is the true and only Messiah and Saviour, or to justify and prove the doctrine of the Gospel to be good. According as Christ saith, in the last of S. Mark: Go ye into the whole world, and preach 
Mar. 16. 15. etc.  the Gospel to every creature, he that shall believe and be baptized shall be saved, but he that will not believe, shall be damned: and these tokens shall follow them that believe, In my name they shall cast out Devils, and shall speak with new tongues, and shall take away Serpents, and if they drink any evil thing, it shall never hurt them, they shall lay their hand upon the sick, and they shall recover. etc. Those Miracles than that be done to this end, to direct the people to acknowledge Christ to be the only, full, and perfect redeemer of mankind, and to embrace the doctrine of the Gospel, by the holy Scriptures confirming the same, are good, and godly, and to be esteemed true Miracles. But contrariwise if they lead men from Christ, and direct them to put their trust of Salvation, & remission of sins, 
Act. 4. ●●.  in any other name under Heaven, than Christ Jesus, or to believe any other doctrine, than that which by God's word is evidently confirmed, or to accept any other worship of God, than by himself is appointed, are false Miracles, and delusions of the Devil, wrought to deceive men. Let us therefore beware of these things, and look into these miserable delusions, wherewith the Devil and his Ministers have bewitched the world, now these many years, by Spirits, Ghosts, Goblins, and many vain Apparitions and feigned Miracles. etc. (⸪)   

¶ The second Sermon upon this part of the Text.  Exfructibus eorum cognoscetis eos. By their fruits shall ye know them. 
IN this place we have diligently to observe the great difference, that Christ our Saviour in this loving and Fatherly admonition, doth make between the clothing, & the fruits, By their fruits you shall 
Mat. 7. 20.  know them, he saith not by their garments, or outward clothing: for with that the false Prophet's use to colour & countenance, all their crafts & deceipts of corrupt doctrine. Now what these fruits be, whereby they are known, let us consider by that similitude, or parable, that Christ here useth, Do they, 
Verse. 16.  saith he, gather Grapes of Thorns, or figs of Thistles? Every kind of tree hath fruit, by which it is known to be good or bad. The Apple tree by the Apple, the plum-tree by the Plum, etc. so every trade, occupation, or state of life hath certain proper and peculiar works, by which it is discerned either to be good or bad in itself, or differing from other. The Carpenter by right squaring & framing of his Timber, the Mason by his building, etc. the Lawyer, by his Counsel, the Physician by his cure, is judged skilful or ignorant: even so is the Preacher or Prophet known by his doctrine, that proceedeth from him, which is the peculiar work and spruce of his trade and occupation. In all the old Testament, God doth accuse the false Prophets to be evil, because they delivered unto his people false doctrine, & corrupt worship, contrary to his holy will and word. Hear not, saith God by jeremy, the words 
jer. 23. 16.  of the Prophets that prophesy unto you & teach you vanity, They speak the vision of their own heart, and not out of the mouth of the Lord. And again, How 
Verse. 26.  long do the prophets delight to prophesy lies, even prophesying the deceit of their own heart. And immedately after: Therefore behold, I will come against the prophets that steal my word privily, every one from his neighbour: behold I will come against those Prophets, that have sweet tongues, & say, The Lord hath said it: I will come against them, that prophesy false dreams, and tell them out, & cause my people to err by their lies, & by their flatteries, & I sent them not, nor commanded them, like testimonies have Ezech. Hoseas, Malachi, & other. But the places be manifold, wherein the spirit of God in that scriptures teacheth us that lying, false doctrine & perverting of that word of God, are the fruits of false prophets, whereby they may be known. Satan himself the father & founder of all lying, & false teaching, used that same course in Paradise. For when God had said unto Adam our first father: In what 
Gen. 2. 17.  hour soever thou shalt eat of the fruit of this tree, thou shalt die the death, The old crafty Serpent seeking to seduce man from God, said: Nay, you shall not die the 
Gen. 3. 4.  death, but you shall be like unto God. By which glofe & false interpretation of God's word, he pulled them clean from the obedience of God's holy will & commandment, to their own utter overthrow & heavy judgement. By that like falsehood he tempted Christ, to make him conceive over great confidence of that providence of God toward him, Oh, said he, it is 
Mat. 4. 6. Psal. 91. 11. 12.  written, that he hath given his Angels charge over thee, that with their hands they may save thee, least at any time, thou shouldest dash thy foot against a stone. By like craft of lying, and by false Sense perverting that words of God, he from time, to time instructeth his messengers & false Prophets, to abuse and deceive the Simple people of God, that be not well taught by his holy spirit, how to withstand them. But I will come near unto my purpose, & by some particular example show, how the world in these latter days hath been, & in a great part yet, is deceived by false Prophets, & how the same may be known, examined, & shunned. S. joh. in his first Epistle, showeth us a certain 
How false prophets are discerned by their fruits, & chiefly by their doctrine. 1. joh. 2. 22.  rule, how we may know these fruits of false Prophets, and in a manner distinctly telleth us, what they are, and likewise the fruits of true Prophets: Who is a liar, saith he, but he that denieth jesus to be Christ? he is Antichrist that denieth the father & the son. Whosoever denieth the Son, hath not the Father. And again, dearly beloved, believe not every spirit, but try the 
1. joh. 4. 1. etc.  spirits, whether they be of God or no. For many false Prophets are gone out into the world. By this you shall know the spirit of god. Every spirit that confesseth jesus Christ to have come in the flesh is of God. And every spirit, that denieth jesus christ to have come in the flesh, is not of God, & this is that (spirit) of Antichrist, of which you have heard, that he should come, and now already is he in the world, By these words & some other, that S. 
Three points of doctrine, by false teaching whereof, th● teachers of the church of Rome, are found to be false pro●h●●es.  john in the same Epistle useth, I observe three sundry points of doctrine, touching the very ground of our salvation, by which he teacheth us, to discern true or false teachers. The first is, what Christ is in Person & Office, and what it is truly to confess or deny Christ. The second why Christ came into the world, what benefits mankind hath by it, and who it is that doth confess the same, or deny it. The third how, or by what means we are made partakers of those benefits, and how the fruit of the same is applied to us. These branches are not devised by me, They are laid down distinctly, by Saint john in this place, and they contain, as I have said, the whole mystery of our redemption and salvation by Christ, that you may not think, I purpose to rest upon trifles, or matters of small moment, in trial of true Doctors and teachers. 
The first point containing what knowledge of Christ we ought to have, & how we must confess him. jac. 2. 19 Mat. 16. 16.  As touching the first, we may not think, that a slight knowledge & confession of Christ the son of God, and saviour of the World, is sufficient: For the Devils (sayeth S James) do believe, know, and tremble, yea Mahomet and the Turks, after a sort, do acknowledge Christ. We must so know and confess Christ, as S. Peter did, saying: Thou art that christ, the son of the living God. We must deeply pierce, or enter into that whole course of that scripture, and earnestly consider by what titles Christ is called, and in deed what he is, both in person and Office. To confess that Jesus is Christ the son of God, is as much as if you should say, I know, confess, and believe that Jesus borne of the blessed Virgin, is the blessed Seed, & the true Messiah promised by God, by the mouth of all his Prophets, and the eternal and only begotten son of God, that is, according to his person, very God, & very man, and by his office the true Christ, anointed of the Holy Ghost, King of Kings, Lord of Lords, the High Bishop, and principal Shepherd of our souls, our Saviour, Redeemer, Mediator, and Intercessor, the head Governor, Ruler, Patron, & defender of the Church. And we may not think that the eternal providence & wisdom of God, would prepare so precious, high, & unestimable a Means, as to sand down his son, to take the form of a servant upon him, in this vale of misery, to work only some part of our salvation, and so but in part, to execute the office of a saviour. Wherefore we must assuredly 
Christ only is all in all unto salvation. Act. 4. 12.  know & confess, that Christ is all that is before spoken, wholly, and only, without any part attributed to other. For as Peter saith: There is no other name given under heaven, whereby we shallbe saved, We must therefore believe, that Christ is our only Redeemer, Mediator, & Intercessor, that only head, ruler, governor & defender of his church, the only high Bishop, chief shepherd, master & teacher of his flock. They that believe, confess, & teach this, be true preachers, and are of God: they that do not believe, confess, & teach this howsoever they do countenance and set forth themselves, are false Prophets, & of the Devil. For so saith S. john, Who is a liar, but he that denieth jesus to be christ, he is 
●. joh. 2. 22  that Antichrist etc. Now that professors & teachers of that gospel in these latter days, as well in this church of England, as other parts of that world, do confess, teach & preach in this manner: therefore they are true Preachers, and of God. Let all our doctrines be examined, & see whether they tend not to this end, that Christ is our only, full, & perfect Redeemer, Mediator, & Intercessor, that he is the only Head, Guide, & general governor of his church: that he is that only high Bishop, master, & teacher of his flock, & that in these offices, none can without blasphemy be joined with him. And I doubt not but our very Adversaries will say that this is true in us, or at the least, they have no likely pretence in truth, to say the contrary. On the contrary part, the Doctrines of the Church of Room, are either manifestly repugnant to this confession, in sunderye things, or greatly impairing or disgracing the same.  
Therefore their Preachers are false Prophets, and not 
False prophets are they, that either ●● flat words deny jesus to be Christ, or by indirect means, do go about to teach it; such are the teachers of the church of Rome. joh. 14, 6.  of God, for not only doth he deny jesus to be Christ, that grossly, in flat words so saith, or he that plainly denieth christ to be the son of God, as Cerinthius & other ancient heretics did: but he also that covertly, & undirectly by false doctrines worketh the same, & by teaching other men to seek other saviours, Mediators, Intercessors, masters, and directors to salvation, beside him that saith, I am the way, the truth & the life, or which by instructing them otherwise in Christ's Sacraments & other ordinances, than he himself hath commanded & appointed. For proof that the church of Room doth this, first let this Doctrine be examined, whereby they teach that the very Real, and Natural body of Christ, is in a thousand places at once, that is, in so many places as there are Ostes consecrated.  
This Doctrine impeacheth the principal Article of our faith, that christ of the blessed Virgin took flesh, and had a very true and natural body as we have, Sin only excepted. It is the property of God only, to be in many places at once. As Christ's body is now after his ascension glorified, and is transformed to a greater beauty & brightness, so yet it remaineth a very true & substantial body. And to teach that the body of Christ is in many places, or every where, as his Deity is, doth make an open gap to the Heresy of Abbot Eutiches, which taught that Christ his humanity, was swallowed up with that Majesty of his Godhead, and so became a divine thing. Furthermore for that proof of their errors in this Article, let their doctrine be examined of the Pope's Supremacy, whereby it is taught, that he is the universal Bishop, & general Lord, Master, and Governor of the whole catholic church, that he hath authority to pardon sins, to deliver Souls out of Purgatory, to distribute the merits of Christ & of his Saints, to dispense with the ordinances of Christ, to alter that institution and use of his instruments, to coin new Articles of our Faith, of necessity to be believed, clean without any Authority of God's word, all which things are only in duty and in truth to be attributed to Christ, and to none other, as before I have declared.  
The second Article of doctrine is why Christ came in 
The second point of doctrine by which fal●● prophets are discearned from true teachers.  flesh, and what benefit mankind hath by it. When as God's just wrath against sin, committed by our first parents was so grievous, that no Creature in Heaven or in earth, was able in any part to appease the same, by the unestimable goodness of GOD, his only and dearly beloved son became a sacrifice to appease his wrath, and displeasure, and to reconcile us to his Father, and by his death, passion, and resurrection procured for us reconciliation with his father, remission of sin, righteousness before god, and eternal life in heaven. These be the Fruits, and benefits that we have by Christ's coming in flesh.  
Here again, we have to call to our remembrance, the note that is before spoken of, touching the highness and excellency of the mean of our salvation. For if the same, in part or in all, could have been wrought by any other creatures, in Heaven or earth, the wisdom of God, would never have given his son to death, to procure the same benefits for us.  
But that he might declare how odious, and displeasant Sin was to God, he let us by this means understand, that the offence thereof could not be taken away, nor mankind to him be reconciled, but only by the blood of the immaculate Lamb, Christ Jesus his son. Good Christians must then assuredly persuade themselves, that they have reconciliation with God, remission of sin, justification before God, sanctification of the holy Ghost, and the heritage of eternal life, by the excellency and fullness of Christ his death, and passion only, only (I say,) and by nothing else. For as I have said, Christ is the only full, and perfect mean of our salvation, as the whole course of the Scripture teacheth us. Esay the Prophet, many years before Christ came in flesh, signified thus much, and crieth to all them that hunger and thirst after salvation, that they should come and receive it plentifully, and freely of the mercy of God in Christ, and blameth them for seeking for salvation, and the satisfying of their hungry and thirsty souls, by any other means, than y●, O (saith he) all ye that thirst, come to the waters, and ye that have no silver, 
Esa. 55. 1.  come, buy and eat, come, I say, buy Wine & Milk, without money. Wherefore do you lay out your silver, for that that is no bread, & bestow your labour for that which doth not satisfy you, hearken diligently unto me, and eat that which is good, and let your soul's delight in fatness, incline your ears, and come unto me, hear, and your soul shall live. etc. By these words I have said, the Prophet calleth us, to receive the comfortable water, and sustenance of the Gospel, which offereth full salvation, and satisfying of our hungry souls, freely by Christ, and sharply rebuketh them, that leaving christ, seek after other means, by which in deed their hungry desire of Remission, and Salvation, in any part cannot be satisfied: and for that cause he sayeth, Their Silver is bestowed, and their Labour spent in vain.  
Christ himself, may seem to expound this prophecy, and apply unto himself in plain words, that, which the prophet hear, speaketh in a figurative & borrowed speech, for he saith, Whosoever thirsteth, let him come to me 
Joh. 7. 37. Mot. 11. 28.  and drink. And again, All ye that travail & be heavy laden, come unto me, and I will refresh you. The Apostles do fully in their doctrine, justify the same. Peter 
Act. 4. 12.  saith, There is no salvation in any other. etc. Neither is there any other name given under heaven, whereby 
Col. 1. 19  you shallbe saved. etc. And S. Paul. It pleased the Father, that in him should all fullness dwell, and by him to reconcile all things to himself, and to set at peace through the blood of his Cross, both the things in earth, and the things in Heaven.  
And again, in the same Epist. In whom are hid all 
Col. 2. 3. etc.  the Treasures of wisdom & knowledge. etc. in him dwelleth all the fullness of the Godhead bodily, & you are complete in him, which is the head of all pricipalitie. 
Note.  Mark that he saith, We are complete in him, and therefore need we no other means of salvation. And this our sweet Apostles S. John, who teacheth us this trial of spirits saith: The blood of Christ jesus the son of 
1. Joh. 1. 7.  God, doth cleanse us from all sin.  
The same Apostle may seem not only to have written his epistle, but his whale Gospel also, to this end only and principally, that christians should understand that Christ only, and no other thing or person, is the means to bring to the people of God remission of sin, Justification, Redemption, and all the Benefits and parts of our salvation. For in that gospel Christ is declared to be, the Lamb of god that taketh away the sin 
Jo. 1. 29. Col. 2. 9 Jo. 3. 14. Jo. 4. 14.  of the world, The fullness of God's grace, of whose fullness all we take part, The brazen Serpent that only healeth the sting of the old Serpent Satan, The Fountain of living water, of which he that drinketh shall never thirst, The bred of life, which he that eateth, shall never die, The 
Jo. 6. 51.  true food and drink of our souls, of which he that eateth & drinketh, shall be sure to have eternal life, The Light of 
Jo. 8. 12.  the world, which only scattereth & disperseth the clouds of ignorance and error, & maketh us to see the truth of God, 
Jo. 10. 11. Jo. 10. 9  and right way of Salvation, The good Shepherd, that giveth his life, for the benefit of his Sheep, The only Door whereby we enter into the Church of GOD, and so into eternal Life, The very Way, Truth, and Life, 
Jo. 14. 6.  without which Way, there is no walking to Heaven, but wandering by wrong paths unto the Devil, without which Truth, there is nothing but falsehood and error: without which Life, there is nothing but death eternal, The true Vine, by which only as branches we suck the sweet, and 
Jo. 15. 1.  living juice of God's holy spirit, and without which, we are able to do nothing, The only giver of the blessed 
Jo. 16. 7.  comforter, that doth work the peace of our Consciences, and direct us into all truth. etc. What good christian heart weighing these things, doth not thereof conceive unestimable comfort, and more quietness of conscience, then in all the heaps of men's devices, which they have imagined to purchase us the favour of GOD, and remission of sin? Yea what faithful mind after the understanding and embracing of this sweet Doctrine, doth not detest, as blasphemous and wicked, all such as direct us to any other mean of Salvation, than the blood of Christ, only? Wherefore the people of GOD must be well assured by this second rule of Saint john, that not only they are false Prophets, Wolves, and of the spirit of Antichrist, that in gross terms deny Christ to have come in flesh, but they also which will seem constantly to confess this Article to be most true, and yet in very deed colourably, and as it were, under sheeps clothing deny, impugn, and disgrace the causes, Fruit, Profit, and effects thereof, by attributing the same to other things, than unto the Death and merits of Christ only.  
Now whether the Teachers of the Church of Room 
The doctrine of the church of Rome concerning the office & coming of christ in the flesh, is contrary to the doctrine of S. John, & therefore the teachers thereof are found to be false prophets. Blasphemus derogation to the merits of Christ. Tho. de Venerab. Sac. altar.  do this or no, let such as have the fear of god, and care of their salvation unfeignedly consider. They teach that Christ is not our only Mediator and intercessor unto GOD, or (if they say so in words) in effect they deny it, when they affirm that we have infinite other, that is, all the Saints in heaven, that be our Mediators and Intercessoures' for us to direct our prayers to them, or by them. They teach that Christ's death is not a full satisfaction for the whole sins of the World or if in words they will say so, in Truth they deny it, when they affirm that Christ his body was offered upon the Cross, for the debt of Original Sin only, and that for our other daily Offences, it is offered in the Sacrifice of the Mass. Or when they affirm as Gabriel biel doth, That although Christ his Passion be the principal Merit, for which grace is given, and the Kingdom of Heaven is opened, yet it is never the only and whole meritorious cause thereof, because there ever concurreth with the merit of Christ some work or merit of him that receiveth the grace. They teach that we have not remission of sins, & the favour of god only by christ, but partly by the merits of Saints, partly by our fasting, Alms deeedes, and other good works: partly by pardons, by Pilgrimages, by Masses, by building of churches, erecting of chantries, by holy water, and such other things.  
Wherefore I may conclude even by this rule, by which S. john. directeth us to try the spirits of preachers, whether they be of God or no, that the teachers & maintainers of the Doctrine of the Church of Rome, are not such as Christian men ought to believe, and give credit unto, but rather to beware of them, and take heed that they be not seduced by them.  
The third point of Doctrine is, how we may be partakers 
The third point o● doctrine, to try the teachers whether they be true or false prophets.  of Christ coming in flesh, and how the benefits thereof, are truly and rightly applied unto us. A doctrine surely no less needful than the two former, for in vain & to no purpose in respect of us doth Christ come in flesh, and suffer death, if the benefits thereof be not applied to us, and we made partakers of the same. Now what this Mean is, S. joh. in the same Epist. doth evidently declare unto us, saying: Let that remain in you, that you have herd from 
●. joh. 2. 24.  the beginning. For if that remain in you, that you have heard at the beginning, you also shall abide in the son, & in the father. What it is to abide in that, which they heard in the beginning, he afterward plainly expoundeth, that is, constantly & with sure faith, to believe the premises of God in his Gospel, assuring us of Salvation in Christ's Son. For this he writeth: Every one that is 
1. joh. 5. 4.  borne of God overcometh the world, & this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth, that jesus Christ is the son of god. And after. He that believeth in the son of god, hath the witness in himself, he that believeth not god hath made him a liar, because he believed not in the witness of God, which he testified of his son. And this is the record, that God hath given unto us, eternal life, and this life is in his son. In these words, we have first that salvation & eternal life is the gift of 
How we are to apply the benefits of Christ's coming in flesh every man unto himself.  God, & not a thing of us deserved. Secondly that God the Father by his witness & promise, doth assure us, that we shall be partakers thereof, for the merit of Christ his Son only. This life sayeth he is in his Son. lastly, that the means to be made partakers hereof, is assuredly to believe the truth of GOD, promising this in his son: or else by infidelity we make God a liar, and lose out parts of his promise. Christ himself also beareth witness of the same Means to apprehend our salvation. So 
joh. 3. 16.  God loved the world, that he gave his only begotten son: that whosoever doth believe in him should not perish, but have eternal life. etc. And again, He that believeth in him is not condemned, but he that believeth not, is condemned already, because he doth not believe in the name of the son of God. And in the 6. Chapter. This is the will of my Father that sent me, 
joh. 6. 40.  that he that seethe the Son, & believeth in him, should have eternal life. The full consent of the Prophets doth justify this Mean of our salvation. For as Peter saith, To 
Act. 10. 43  this all the Prophets bear witness, that through his name, all they which believe in him, shall receive remission of sins. The whole Church of Christ beareth witness to this, which in all her general councils, doth teach every true Christian to say, I believe that jesus Christ descended from heaven for us, and for our salvation, that he was made man, borne, suffered, died, rose again, and was received into Heaven, etc. And all to this end, that by this Saviour we might have remission of sin, Resurrection of the flesh, and everlasting life. All these things doth that Evangelist, S. john affirm in one little sentence: These things are written that you may believe, 
joh. 20. 31.  that jesus Christ is the son of God, and that in believing, ye might have life through his name. By these words we are taught, why the Gospel is written and preached to men, that is, that they should believe, and justify God in his promise to be true. Secondly that by believing, they should have the fruits of Christ's coming in the flesh, and therefore faith and belief is the Means, to apply Christ and his benefits unto us. Thirdly, that we have life and salvation, only by the mere mercy of God in Christ, and not by any merit of ourselves, or other men, or by the dignity and worthiness of ourselves, or our doings whatsoever, going before or coming after. This benefit therefore to apply Christ's merits and fruits of his Passion unto us, can not in any wise be imputed to any other works or virtues, be they never so excellent, but to faith only: and that not for the dignity of faith neither, but for this cause only, for that faith resperteth no other thing, but doth rest and stay itself, upon the sure and unfallible promise of God, grounded and founded on the grace and merit of Christ. This promise doth faith apprehend, as I have said, and doth assure himself to be partaker of it, because God is true, and can not deceive. And though our faith sometime be weak, and not so strong as it should be, yet we may not despair for this our weakness and infirmity, but we must comfort ourselves with this sweet promise, that he which paydr the price of our salvation, as the Prophet witnesseth, Doth not break 
Esay. 42. 3.  the bruised reed, nor extinguish smooking Flax. Only let us say with him in the Gospel, I believe, 
Mar. 9 24  but O Lord help mine unbelief. And with the Apostles: O Lord increase our Faith. For as, Christ saith, 
Luc. 17. 5.  If we have faith, no more than a grain of mustard 
Mat. 17. 20  seed, we shall by it work great things. This doctrine of apprehending the benefits of our salvation, and applying 
The Church of Rome impugueth the doctrine of apprehending & applying the benefit of Christ his merits by faith: and therefore is seen to harbour false teachers.  the fruits of Christ's Incarnation, death & passion, by faith only, The patrons and teachers of the Church of Rome, have most impugued. Their voices thereof ring in every man's cares, their books and writings against the same, lie open to all men's eyes, so that no man can doubt of it, wherein, their obstinate blindness doth more than in all other things, too plainly appear. For whereas they be great bragger's of the general consent of the Universal Church, and by countenance of it, will seem to maintain their other errors, and corrupt doctrine, yet they reject this doctrine, that is witnessed by God the Father, confirmed by the Son, established in the hearts of the faithful, by the holy Ghost, testified by all the Prophets and Apostles, and acknowledged by the general Consent of the whole Church in their belief, and ratified by the subscription of a great number of the ancient Fathers, and Catholic writers: yet, I say, they of the Church of Rome do impugn it, and speak altogether most reproachfully of faith, and wrongfully challenge the Preachers of the Gospel, that by this doctrine of our Justification and salvation, by faith only in the merit of Christ's Passion, they do disprove good works, and leave open a gap to wickedness and Looseness of life. Which cometh to pass because they will not understand what true Christian faith is, nor why faith is said to justify us before God, that is, because it apprehendeth the mercy of God in his promise, assuring us that we shall have remission of sin, salvation and eternal life, through the merit of Christ's Passion only. I need not therefore to put you in mind what conclusion may be inferred upon the premises, against the teachers of the Church of Rome, that is, that not the Preachers and professors of the Gospel, which teach this Article to the full, but they rather of the Church of Rome, are the false Prophets that are covered with sheeps clothing, because the fruits of their doctrine do plainly prove them to be such. By this that I have hitherto spoken, you may 
Conclusion.  perceive that we do not strive with the Church of Rome, nor separate ourselves from it, for trifles and toys of no weight and value, but for matters of great importance, touching the principal Articles of Christian faith, and the true means of our Salvation. For although Satan in these days doth not so commonly raise up his Instruments to impugn the Trinity, the two natures of Christ, or the Divinity of the holy Ghost, as he did in the Primitive Church: yet he is not Idle, but craftily turning himself into an Angel of light, by such as not only profess themselves to be Christians, but take upon them to be the principal patrons and directors of Christian faith, he disgraceth, and extenuateth the dignity, and perfection of Christ's merit and passion. he perverteth the office of the holy Ghost, he abuseth the name & authority of the Catholic Church, and setteth up an other Church, he altereth the principal doctrine of our belief touching faith in our Lord Jesus Christ, and transferreth and almost bringeth to nothing, the truth of our justification, and the end of our faith. He changeth the Sacraments, and bringing in a new sacrificing worship, altereth the Institutions and ordinances of Christ, f●a●ly and plainly laid down in his word. Wherefore, (dearly beloved) I earnestly require all such, as have care of their salvation, to remember Christ's admonition that he giveth in this place, when he saith: Beware of false Prophets, that come to you in sheeps clothing. etc. 
Mat. 7. 15.  The first way to beware of them, is with earnest and hearty Prayer to call upon God, that by his gracious benefit, 
1  and lightning of our hearts by his spirit, we may know the false Prophets, and by his providence he will preserve us from them, and send out into his harvest faithful and true labourers, and that he will by his goodness defend, strengthen, and maintain the same, against all assaults, that they may to his glory perform their work, whereto he hath appointed them. For so our Saviour Christ willeth us, to call upon the Lord of the Harvest, that he would 
Mat. 9 38. Luc. 10. 2.  send forth plentiful store of labourers, to bring in his Harvest. The second way to beware of false Prophets, is a 
2  diligent, and continual reading of the Scriptures of God, which as I have said before, is the rule of true knowledge, and right doctrine. Hereunto Christ exhorteth, when he saith: Search the Scriptures, for in them you think ye 
joh. 5. 39  have eternal life. And they are they that testify of me. And the Thessalonians, that did hear Paul at Berrhaea, daily 
Act. 17. 11.  searched the Scriptures: whether things were so as Paul preached or no. S. Augustine also doth exhort us to 
Aug.  the same by a very apt similitude: Even as a Prince or governor in time of peace, maketh provision for armour, munition, and all warlike furniture, that when he is assaulted by his enemies, he may not be found unprovided: so, saith he, is it necessary that all good Christians should diligently read, & carefully hearken to the teaching of the word of God, and out of that storehouse, to furnish them selves with all spiritual furniture, against the assaults of Satan, & his instruments, whether it be in matter of faith and Religion, or behaviour of life. For of all the spiritual armour that S. Paul describeth, above all things he warneth 
Eph. 6. 16  to have that Target of faith, & the sword of gods holy word, By that weapon only, you know that christ our saviour drove back 
Mat. 4. 6. etc.  that devil, when he endeavoured to seduce him by perverting that scriptures of God. They therefore that forbidden the people to read that scriptures, & do hearken to god's word, are to be esteemed no better than traitors, that take from the people of God their chief defence, & to leave them open to that danger of their enemies. Or if men be not able to read that scriptures themselves, in any wise as they have care of their souls, let them learn to understand that general principles of Christian Religion in their Catechism, that is the ten Commandments, the articles of their belief, that right use of the Sacraments, & the lords Prayer. And this must they learn, not as Parrots, to sound the words, but to understand the truth of the matter. And then surely which god's assistance, may they be easily able to discern the spirits of the Preacher, & tolerably to judge of his doctrine: as I could by some particular examples declare unto you, if the time would serve. But if men will be take themselves to the Collier's faith, that believed generally as the Church believed, and knew not one word what the church did believe, or aught to believe, they shall by such wilful ignorance, lay themselves open to false teachers, that shall come unto them in sheeps clothing, and seek nothing, but as ravening Wolves, to devour their souls. etc.   

¶ The third Sermon upon this part of the Text.  By their fruits shall ye know them. Mat. 7. 16. 
THE Church of Rome, and the writers thereof do interpret these words, not of the fruits of doctrine, as I have done, but of the fruits of godly and honest life, and withal challenge to themselves a singular holiness above the Preachers of the Gospel in these days. Who, as they say, discourage men from virtuous exercises of godly life, and in their own behaviour show a dissoluteness and looseness of life, so that vice and wickedness, ever since the rising of this new Gospel (as they call it,) hath increased among men. And for this cause will they have us noted, to be the false Prophets, that Christ willeth men here to take heed of, and say that we are known by our evil fruits. Wherefore I think it most necessary at this time, to pull this lambs clothing from them, that the world, or at least such as be not too much affectionate to them, may see how 
The corrupt lives & foul vices of the fathers of the church of Rome de●e●ted, in way of answer to those that object the preaching of the gospel to breed corrupt mannets in the hea●●●s of the same.  little help they have by this colour, either for themselves, or against us. Neither do I think, that there is any fit means to do this, than to let men understand by the course of their own histories, and other credible writers, how great corruption of life, and how foul vices have been usually practised, not among common persons of the meanest sort, but among the most holy and reverend fathers of the Church of Rome, the Popes themselves, that thereby you may guess, what state of Religion hath most prevailed with them. For it can not be, that that place can be the seat of true Religion and holiness, which hath been always a sink of most horrible and foul vices. And here I protest unto you, that I will not speak or allege any thing of stomach to aggravate the matter, but as I find it in truth laid down, in very credible histories. And first to begin with the most notable root of the corruption & Simoniacal ambition, in aspiring to that exceeding power, which this many years they have usurped. About the year of our Lord. 600. john, Patriarch of Constantinople, because that City was the Royal seat of the East Empire, obtained of Mauritius the Emperor, with intolerable pride to be universal bishop, 
Gregory. i. pope condemneth the name of universal Bishop.  the head, and ruler of all other. Against whom Gregory. 1. at that time Bishop of Rome, did write very earnestly, & reproveth sharply his exceeding ambition, saying, that whosoever doth so aspire, doth show himself to be the forerunner of Antichrist. And he calleth that name of universal Bishop, a new, a perverse, a superstitious, a profane, a foolish, a proud, & a wicked name, a name of error, a name of singularity, a name of vanity, a name of Hypocrisy, a name of blasphemy. Notwithstanding Boniface. 3. the next Pope of Rome, 
Ambition in pope Boniface succeeding Gregory next save one.  saving one, with great suit obtained of that wicked & traitorous Emperor Phocas, that he & his successors might have that name & Title of universal Bishop and head of the whole Church. This was the first open step of their monstrous & exceeding pride & ambition, which afterward by corruption & bribery, they continually followed, still heaping on wicked practises every day more & more, as their own histories do witness. What shall I say of Constantius that 2. who being a lay man, by exceeding ambition, & with great broil & stir obtained the Popedom, & was after deprived, cast in prison, & had his eyes pulled out? What shall I say of Formosus that 1. which by manifest bribery came to the Bishopric? I will come to that time, wherein their own secretaries Platina and Stella Venetus openly cry out on them, that is about the time of Benet the. 4. 900. years after Christ. Of which time Stella Venetus saith, Omnis virtus, tam in capite quam in membris, ex hominum ignavia consumpta est. i. All virtue as well in the head as in the members, by men's slothfulness was utterly decayed. And Platina in the life of the same Bishop saith, Vbicum ipsis opibus lasciui●e caepit Ecclesia, nullo principe clericorum flagitia co●rcēte, peccandi mox licentia, nobis haec monstra ac portenta peperit, a quibus ambitione & largitione haec sedes occupata est. After that the Church, in their great wealth, began to wax lascivious and wanton, no Prince, no Magistrate repressing the enormities of the Clergy, strait way this liberty of sinning brought forth these prodigious, Monsters, who, through ambition and bribery, possessed this seat and dignity. What stir was among them at that time for the Bishopric, it may appear by this, that within. 9 years well near, were. 9 Bishops. Boniface the. 6. 25. days. Stephan the. 6. one year, Romanus. 3. months, Theodorus 20. days, john the 10. 2. years, Benedict that 4. 3. years, Leo the. 5. 40. days, Christopher. 7. months, and at the length Sergius. 7 years. The charity of these 
The pope's charity showed to his predecessor.  Bishops was as notable as their integrity. Stephan the 6. so deadly hated his predecessor Formosus, that he abrogated all his acts, took up his body, spoiled him of all Bishoplike ornaments, & cutting off his two forefingers, caused him to be bur●e● in a lay man's burial. Romanus that followed disanalled the doings of Stephan, and confirmed all the Acts of Formosus. Likewise did john the 10. But Sergius that not long after followed, caused the body of Formosus again to be taken up, after it had been 8. years buried, and setting it in the Bishops Stall cut of his head, & three fingers of his right hand, that Stephan had left, & cast his body into Tiber. This is witnessed by Platina in the life of Sergius. 3. & in Luitprande de gestis Imp. lib. 3. cap. 12. I omit john. 11. Benedict the. 5. john the. 14. and divers other that were about the same time. But perhaps some will think that at other times there were all good Bishops: I will pass therefore, to the time of Silvester the 2. & his successors, unto Gregory the 7. after the year of our Lord 1000 The most of which number, for the space of 80 years, came unto the Bishopric, either by Necromancy, or by poisoning 
Nicromancy & poison, steps to tha popedom.  their predecessors, as Benno a Cardinal, that wrote Hildebrande, (called Gregory the seventh, his life, doth witness. Which Creatise, he that will read, shall find such monstrous and wicked dealing, as is not read of Hethens or Pagans, in any profane Histories. Of Gilbert called Sylvester the second, and his Successors, this he saith: Post infoelicem obitum Gilberti, certamen erat inter ipsius discipulos, dum quisque anhelaret, ad rapiendum Papatum sibi. Sedit post ●um octauus decimus johannes, & quinto mense Veneno suffocatus dicitur a suis. Huic successit nonus decimus johannes, & vix annum peregit, cui successit Sergius & sedit tribus annis. i. After the unfortunate death of Gilbert, there was strife among his scholars, so that every one of them greedily laboured, to get the Popedom to himself. For after him sat john the eighteen, and in the f●●t month, it is reported, he was poisoned by his own companions. After him sat john 19 and he lived scarce a year, After john, succeeded Sergius, and sat three years.  
Of Gregory the 7. he saith, that he by his means, had poisoned sire or eight, to prepare the way for himself to be Bishop. Of whose wicked dealing toward the Emperor, you shall hear more anon: but this at this present, 
The pope's treason against the Emperor.  I cannot omit, that he suborned one to stand in the roof of the church, directly over the place where the Emperor used to say his Prayers, and from thence to cast down a stone of great bigness upon the Emperor. But God preserved his Magistrate, and turned the plague upon the worker of it: for he that should have cast down the stone, was borne down with the weight thereof, and bruised to death.  
By what ambition and bribery john the 18. came to that Sea, it is evident in Platina, who, for the same, & his other naughty doings, calleth him Furem & Latronem, These and Robber. Sylvester the 3. by like means of bribery & sorcery, was made Bishop, in whose life Platina saith this: Eò tum pontificatus devenerat, ut qui plus largitione & ambitione, non dico sanctitate vitae & doctrina valeret, is tantummodo dignitat is gradum, bonis reiectis, obtineret, quem morem utinam nostra tempora non retinuissent, Sed hoc parum est, peiora, ni Deus avertat, visuri sumus. The Bishopric than was at that point, that he only which cold do most by bribery & ambition, I do not say in holiness of life & learning, (good men being cast of) attained to the degree of dignity: which custom, I would to God were not to be seen in our time. But this is a small thing, we shall see worse dealings hereafter, unless God turn it away. Otho Frisingensis & Godfridus viterbiensis, in this manner write, of the tragical stir and trouble of those days. While Benedict, say they, the 9 was bishop, Sylvester the 3 
The church of Rome, a monster having 3. heads at once.  & Gregory the 6. invaded the same seat, & the 7 year of the reign of Henry the 3, three Bishops occupied three several seas in Rome, whereof ro●e an horrible schism, & each of them endeavoured, that he might not be inferior to other in sedition, mischeiefe & wickedness. Benedict had his sea in that palace of Lateran, the one of the other at S. Peter's, the other at S. mary's the greater. I am compelled with multitude to let pass the notable stir between Cadolus & Alexander that 2. which in a full battle fought 
The pope's try it by the eats, who shallbe head.  out that matter, in a place by Rome called Prata Neronis, with divers other more notable broils than that I will pass to two notable schisms that were caused by that ambition of Popes, one about the year of our Lord 1159, & continued well near 20 years after, that other about that year of our Lord 1378. & continued 39 years afterward. The former was between that proud tyrant Alexander the 3, & Victor, Paschale, Clement, and Innocent, that successively were set up against him. The later between Urban the 6, & Clement the 7. & those that succeeded each of them, as I have said, by the space of 39 years, at which time the church of Rome might well be called a monster with two heads. For the one of these Bishops had his Sea in Room, the other at avignon in France, and each of these, of their Adherents were accounted heads of the church. Germany, Hungary, England, and 
Christendom torn by popish Scaliness.  Pannonia held with Urban, and were called Vrbanists: France, Spain, and Cacelome followed Clement, and were named Clementines, the one of these blessed Bishop's cursed & banned the other, calling him & his adherents Heretics, schismatics, & rebels. This you see that not only the ecclesiastical state, but also all the Realms of Christendom, beside, by the ambition of these Bishops were brought to hatred, dissension, and horrible wars.  
Never was there like canvasing & stir, for that attaining of any principality, either one or other, as hath been for the sea of Rome, as in part you now may perceive, and I could far more amply declare unto you, but that I fear I should weary you with hearing (as I am now with rehearsing) examples to the proof of the same. If any man think I speak of affection more than truth is, let him examine the Histories, and he shall find, I have not said so much by a great deal, as justly I may affirm.  
But what? was this only, the Vice that reigned in that holy Sea of Room? no truly, their Pride Cruelty, Covetousness, and unjust dealing, was much more horrible. I will not offend the chaste ears of many, 
The pope's whoredom passed over.  with some other Vices, only I will touch a few Examples of these things I have named. Was not this think you uncharitable, and cruel dealing among Prelates of the Church, not only by violence and arms, to depose their enemies, but to cast them in prison, to put out their eyes, to pull of their noses, to famish them to death, 
The cruelly of pope's taxed.  & to cut of their heads and fingers? as they served Constantinus the 2, Formosus the 1. Leo the 5. and divers other. Such Tyrants were Stephano the 6. john the 13. Sergius the 3. John the 14. Boniface the 7. and a number more.  
Of John the 14. Platina writeth, that when the Emperor had subdued an enemy of the Bishops one Peter a notable man, and committed the same unto his hand, to use him as he thought good: This charitable Bishop, stripped him stark naked, and hung him up a whole day, by the hear of the head. Afterward he set him on an Ass with his face backward, and the tail of the Ass in his hand, and so led him through the City, and they whipped him, and cast him into banishment. Calixt the second, used like cruelty toward Gregory, that was chosen Bishop against him, and in like despite brought him into Rome on a Camels back, with his face toward the tail, as Carsellanus, Platina, Stella, and Vincentius, do write. Might not these heads of the Church, have learned charity and mercy of the Pagan Lycurgus, who as plutarch writeth, was contented gently to remit and pardon him, that in a seditious stir, had put out his eye. Yea, might not Caligula, Nero, and Phalaris himself have the commendation of gentleness, seeing the Prelates of Religion, the heads of the Church, and the Vicars of Christ, do pass them in cruelty? But they used not this only among themselves, or toward mean enemies: but toward Kings & Princes, toward the head rulers of the earth, & those to whom by God's law, they ought most humble obedience, I mean the most worthy and noble Emperors. After there had been hatred a long time, between the Emperor Henry the fourth, and Pope Gregory the seventh, & that wicked Tyrant (as Benno saith) most unjustly by sundry means, had wrought him much trouble: at the last, the 
The pope's pride touched. Carnusium.  good Emperor, for sparing of Christian blood, willing to yield, and seek means of Concord, in a cold and sharp winter, and most dangerous passage, came with his wife and Children, to Carnusium, where the Bishop was, and there being wullwarde, and bore footed, came to the gates of the City, & by the Bishop's commandment was kept out three days, in most sharp cold weather, ere he could be admitted, and then, at the entreaty of a Lady called Mathildis, the fourth day after was let into the City, and had his Pardon, but not before he had sworn Obedience to the Sea of Rome, and maynteynance of the same, as Platina writeth. And yet all would not serve in the end, for the wicked Bishop did set up 3. Rebels against him, Rodulphe, Harman, & Egberte, all which by the just judgement of god, came to foul end. Rodulphe in battle had his right arm cut of, and thereof died, crying out upon the Bishops, that had incited him. Herman was slain by a woman, casting down a great stone, from a Castle that he besteged. Egberte flying into a mill, was taken and slain.  
Thus God preserved the good Emperor, maugre the malicious heart of the cruel Bishop. Of this Gregory the 7. Abbas urspergen in his Chronicle writeth thus, Constat. Hildebrandum non à Deo electum, sed à se ipso fraud & pecunia intrusum, qui ecclesiasticum subvert it ordinem, Christiani imperij turbavit regnum, pacifico regi intendit mortem, periuros defendit, lights sevit, discordias seminavit, & quicquid inter piè viventes rectè stare videbatur, concussit. i. It is manifest that Hildebrand was not chosen of God, but by himself intruded, through deceit and money. Who did overthrow ecclesiastical order, troubled the kingdom of the Christian Empire, practised the death of the peaceable king, defended perjured persons, planted strife, sowed discord, and overthrew all, whatsoever seemed to be well established, among those that led a godly life.  
How cruelly & unjustly Alexander the 3. used the Noble Emperor Friderike, it is wonderful to read in Nauclerus, & Funcius. By misfortune being taken prisoner of the Venetians, this Emperor for safety of his Life, was fain to yield, and came to Venice, where the Bishop was, but could not obtain pardon, before he came to S. Marks church, and did prostrate himself on the ground before the Bishop, at which time with exceeding pride, he set his foot on the emperors neck, & caused this Verse of the Psalter to be song, Super aspidem & Basiliscum ambulabis. etc. Thou shalt walk upon the Lion & the Adder, the young Lion and the Dragon, shalt thou tread under thy feet. That verse that the spirit of god, meant of our Saviour christ, this proud Antichrist turned, to the advancing of his own glory, and repressing of God's chief minister, to whom he had given by lawful means, the thief governmennt of the earth. I need not put you in mind, that they admittted Kings & Emperors, to go at their styrrapes as footmen. So did Charles the great, King jews of France, and King Henry of England, both at one time. Yea, Adrian the fourth, blamed Friderike the Emperor, that coming on foot to meet him, he did stay the stirrup on the wrong side, when he lighted from his Horse. And at another time impudently blamed the s●●ne Emperor, because in the Title of his Letters that he did send, he did set his own name before the Popes.  
The time will not suffer me, to declare unto you the intolerable pride and cruelty of Gregory the 9 & Clement the 6. The one of that which after most despiteful & cruel injuries, would not be reconciled to Friderike the 2. before he had paid in way of penance one hundred and twenty thousand 
●20000. The pope's covetousness noted.  ounces of Gold, so dear is the friendship of these holy fathers. The other proposed to jews the Emperor such conditions, as no bondslave-would have been contented to admit, that is, that he should come unto him within three days, forsake the title of that Empire, yield into his hands himself, his wife, his children, and all his goods, never to receive any of them again, but at his pleasure. Look Abbas Vrspergens. & Hiero, Marius, & you shall see those things so set forth, as it would cause any reasonable heart to abhor them. I should hold you to long, if I should at large set forth, their vuiust dealing, in altering and trausposing Kingdoms, and continual endeavour to make all prince's subject to them. First, as touching the Empire, where the Emperor of Constantinople, had always his Deputy in Italy, for the rule of the West part, the Bishops of Room, by the aid of the French Kings, wrested out the Emperors Deputies, and turned that whole power to themselves. Afterward about the year of our Lord 800. contrary to all right, Leo made Charles the great, his great Benefactor, Emperor of the west: and gave occasion of most deadly wars, between the Emperors of the East and of the West.  
About the year of our Lord 920 they again transferred the Empire of the West from the French Kings, among whom it had a good time remained, unto the Germans, where, at this day it yet continueth. But they used not this only in the Empire, but well near in all the Principalities of Christendom. Did not Zacharie most injuriously without any reasonable pretence, transfer the Kingdom of France from Childerike and the stock of Clodovei, wherein it had from the beginning continued, unto Pipine that had no right unto it, and without any quarrel, discharged the French men of their oath of allegiance, sworn to their King Childrike being then alive? Did not Adrian the first, unmercifully deliver Bercha the widow of Charlemagne, & her two sons, heirs of the Kingdom, in captivity to Charles, the younger brother, that had no right unto it, only because he would not displease Charles, but win him to be his friend, as his Father Pipine had been? How they set up, and pulled down Emperors at their pleasure, how they altered the Title and right of the Kingdom of Arragon, of Naples, of Sicily, of England, Histories do largely declare.  
Whensoever they did for any quarrel excommunicate a realm, their penance in absolution was ever, to pay a great sum of money to the Sea of Rome, & to make the kingdom feodable unto the Bishop, wherein they sought to make all Realms and Princes Vassals and slaves unto them. Which was so fully brought to pass, in the time of Boniface the eight, that he openly vaunted, that he had the full power of both sword, and all Kings to have their principality at his hands, and he immediately of God, and this doctrine hath been taught ever since by the maintainers of the sea. The time cutteth me of from matter, that I have to say in this point, I will gather therefore to a conclusion of this part. Seeing the Popes themselves whom 
Conclusion upon all these histories of the pope's proceed.  they count the pillars of their religion, the heads of the church, the Vicar's of Christ, that are lead (as they say) by the Holy Ghost, that cannot err, that have knowledge of truth, and interpretation of scripture in their hearts, seeing I say, they are found & proved by their own histories, to be in ambition so outrageous, in unjust and wicked dealing so horrible, in pride and cruelty so detestable (I leave their covetousness, for that time doth exclude me) what shall we think of the inferior sort? shall we think that they did their duty, when the other nothing minded it? Such as the spring and Fountain is, such is the Water of the Stream, Such as the root is, such is the Tree & branches, Such as the master is, such are his Scholars, Such as the head is, such are the members. If the Spring be corrupt, the Root putrefied, the Master wicked, the head grievously diseased: we must needs have naughty streams, putrefied Branches, miching Scholars, and sick members of the body.  
The holiest of that sort, were men that were covered under the Lamb skins of Fasting, praying, and forsaking of the world, and yet Under these Titles had they got them the riches of the world, and their lives were so notable, that in the common voice of men, there was no ill tale, but a friar, or a Religious man, was at the one end of it.  
Now as touching that the adversaries, object against us looseness of manners and dissolute life, and with eager spirits erie, that since our doctrine hath begun in the world, nothing hath increased but falsehood, craft, deceit, perjury, hatred, malice, strife, contention, sedition, war, and murder: lechery, wantonness, uncleanness,, sects, divisions, and all mischief, and trouble. Oh, (dearly beloved) this is a grievous and heavy accusation, that whereas by God's singular benefit, the doctrine of repentance, remission of sins, and newness of life is taught among us, more distinctly, more truly and sincerely, than ever it was before, yet that godliness of life, and honest conversation should not follow. This surely should be an heavy corsie to our hearts, if we be true Christians, and in deed favour 
Not the gospel, but out corrupt nature is the cause, why our fruits at these days are no better.  the Gospel. For although this slanderous accusation hath ever followed the Gospel, even in Christ's own time, and at this day (God be praised) is not so just and true, as our adversaries would have it seem to be: Yet we must confess before the face of God and his Angels, and before all the Saints and Creatures of God, both in heaven and earth, that the doctrine of the Gospel, hath not brought forth such fruits of godly conversation as it should have done, and that the blessed seed of his heavenly word, through the barren ground of our corrupt hearts, hath not so prospered, as our duties require, that it should have done. For in deed the most part (we confess) remain in deep security, over whelmed with the corruption of this life and pleasures of the world. Neither can we deny, that with many, this wholesome doctrine hath not only, not brought forth convenient fruits: but is used as a cloak of licentiousness and dissolute liberty, and as a means to Spoil the goods & patrimony of the Church, which they seek wholly to employ, to the pampering of their own 
The gospel evil spoken of, because of such as ●●lely profess and do not li●● after it.  pleasures, & not to the furtherance of God's service. Wherefore in the fear of God I exhort you, that you will continually, and earnestly call upon him in your hearty prayers, that by the grace of his holy spirit, he will mollify men's hearts, and make them good ground, and beat into their remembrance, that whatsoever colour they cast upon themselves, by profession of the Gospel, yet by the testimony of their own consciences, they are convinced within themselves, and by their fruits declare unto the world openly, that they are not good trees, but such as shall be cut down and cast into the fire: That by the just judgement of GOD, if they repent not, they heap unto themselves, the just wrath and displeasure of GOD, not only by plagues and punishments in this life, but also eternally in hell, with the Devil and his Angels: That by their wicked example they offend other, and either lead them into like evil doing, or so cause them to be grieved in conscience with the sight of their evil life, that for the fame they mislike the Gospel, & revolt from it, and therefore that God will require the blood of such at their hands, and in the day of judgement will make it more tolerable for Sodom and Gomorrha then for them. finally that by this means they open the mouths of the enemies to blaspheme the Gospel, so that the word of god's truth is by them ill spoken of among the Gentiles. As this admonition toucheth all states of men, so principally and most nyghly it toucheth Noble men and Gentlemen, and such as be in high estate, because their doings are most seen, and of most men followed. Yea Satan will be more diligent, and hath more means to assault them, than any other, because he knoweth the fall and over throw of one such by example and imitation, doth draw down a great number of other. For the inferiors think that lawful and well done, that they see practised of their superiors and betters. The great personages therefore offend double, first in the ill itself, and secondly in the ill example, wherewith they corrupt other. Wherefore (dearly beloved) let both them and us, carefully consider these things following, that GOD hath performed the 
Luc. 1. 73.  oath of our deliverance, and by the blood of his son ransomed us from our sins, not that we should continue in 
The preachers of the gospel exhort to holy life & godliness, as well in works as profession. Eph. 2. 10.  the same, but that we should serve him, in holiness & righteousness all the days of our life. That in our Baptism we bond ourselves, and conenaunted with God to forsake the Devil, and all his works: That we be the work of God, framed in Christ Jesus to these good works, that he hath prepared for us to walk in● That we are by Christ made the children of God, and therefore that we should be 
Ma. 5. 48. 1. Pet. 1. 16. Luc. 1. 75. Leu. 11. 44. Eph. 5. 8. Eph. 2. 19  perfect in all goodness, as our father in heaven is perfect, & holy as he is holy, that hath called us: That we be the children of light, and therefore should detest the works of darkness: That we are of the household of God, and Citizens together with his Saints, and therefore that our conversation should be heavenly, and in heaven, as S. Paul saith, Conuersatio nostra in caelis est. i. Our conversation is 
Phi. 3. 20. Mat. 5. 14. 1. Thes. 5. 5. 1. Joh. 2. 9 etc. Mat. 5. 16.  in heaven. That we be now the light of the world, and therefore our virtues and good works, should shine before men, that they seeing the same may glorify GOD our Father that is in Heaven: That we are the Soldiers of Christ, and therefore aught to stand valiantly against all the assaults of the Devil, the world, and the flesh, to the end that when we have manfully ended our life, we may receive that immortal crown of glory, which he hath laid up, not for us only, but for all them 
2. Tim. 4. 8.  that love his coming. These things (dearly beloved) should sufficiently move us the profess the Gospel, to remember our duties toward God in honest conversation, & be as sharp spurs unto us, to prick us forward to repentance: especially such, as hither to by wanting of their duty, have been stumbling blocks to other. But although the blessed doctrine of the Gospel be despised of many, which, making show thereof have brought forth, either very small fruits or none at all, but have to their own condemnation, and 
The preaching of the gospel not altogether fruitless.  heavy judgement warred worse than before: yet the same heaven & earth, before whom we confess & acknowledge our faults, can testify, that there be many godly hearts, in whom it hath wrought very good and plentiful fruits, and of drimkardes made very sober persons, of dissolute Lecherers, chaste and godly spouses, of covetous cormorantes, liberal distributers to the poor, of blasphemous swearers, reverent rememberers of the name of God, of ruffinlye worldlings, diligent servants in the house of God. Finally of such as have been given over, to the lust of the world and the flesh, it hath made persons so utterly mortified, as for Christ and his Gospel, they contemn friendship, goods, lands, life, and all that this world giveth, though it seem to the judgement of men never so precious. Therefore the word of God, among us hath not wanted his fruits, although not so plentiful as good hearts hath wished, and yet I doubt not, but that there be many, that the world hath not commonly seen, nor is able to judge of. For he that in the corrupt state of the Israelites, was able to reserve unto himself, 7000. that never bowed their knee to 
3. Reg. 19 18.  the Image of Baal: hath in these days given just fruits to the preaching of the Gospel, though the multitude of the wicked do over shadow them, that in the judgement of men they be not seen. As the Rain cometh down, saith 
isaiah. 55. 10  God in Esay, and the Snow from heaven, and returneth not again, but watereth the earth, and maketh it to bring forth and bud, that it may give seed to the sour, and bread to him that eateth, so shall my word be, that goeth out of my mouth: it shall not return unto me void, but shall accomplish that which is my will, and it shall prosper in the thing whereto I have sent it. Though the adversaries of the truth, bitterly and virulently 
The godliness of the preachers of the gospel, compared with that of the prelate's of Rome.  accuse our doctrine and life, yet (in the fear of God I speak it, and to his name be praise for it) all the adversaries that we have, beside their own slanderous and infamous libels, will never be able, by any just testimony to prove, the fortieth part of those wicked vices to be found, among the chief Preachers, and professors of the Gospel, that the whole world seethe, and witnesseth to be in themselves. These fruits I dare justify, hath followed the Gospel, since the first preaching thereof, in these latter 
What fruits have followed the preaching of the gospel.  days: That the Scriptures and holy word of GOD, hath been made known to the people, in their mother tongue, whereby they might the better understand, their duty toward God and their neighbour, which before wickedly, and ungodly, and to the great danger of infinite Souls, with fear and tyranny was kept from them. That the principles of Christian faith, are far more diligently taught then before time they were, so that very Babes have some sense of GOD, and are able tollerablye in most places, to yield an account of their faith, which before heard of nothing, but of Guy of Warwick, Bevis of Hampton, and such other vain fables. That Schools are better looked unto, than they have been, and that thereby the knowledge of the tongues, and all other good literature, hath more flourished, than ever they did these many hundred years, and by that means it is come to pass, that the Text of the Scriptures is now better understanded, than ever it was in any age. That sundry points of doctrine be reformed, without which, men can not possibly have any true sense of Christianity: as the doctrine of Original Sin, of the Law and the Gospel, of Repentance, of Faith, of Hope and Charity, which before were marvelously corrupted, and wrapped in darkness and error, Principally, the wholesome doctrine of the grace and merit of Christ, of Remission of Sins, of eternal life, received by faith in Christ, and Sealed and confirmed by his Sacraments, doth in these days bring unestimable comfort to troubled consciences, as well at all other times, as chiefly at the hour of death, when Satan most seeketh to shake men's consciences with desperation. The sense hereof the godless Epicures and secure Hypocrites have not, but such as fear God, and have any touch of conscience, conceive exceeding comfort thereby. Men in these days also are better instructed to pray, and call upon the name of God, and indeed do the same more sincerely, because they understand what they speak, whereas before, when they were taught to pray in a strange tongue, it could not possibly be, that their hearts and lips could go together, which of all other, was a most miserable seducing of the people, and as it were a mocking of God and his service, and a singular instrument of the Devil, to keep the people in error and blindness.  
lastly (as I have said) reformation of manners and life, in very many▪ hath been wrought, and I doubt not but a great deal of evil, in these miserable and corrupt latter days, restrained by the sincere Preaching of the Gospel, and earnest calling of men to repentance, which otherwise surely, according to the infection of this time, would have broken out to great corruption of man's life. These fruits, and a number such like, although the adversaries will not acknowledge, I trust such as fear GOD, and will but indifferently judge of things, can not choose but perceive, and with comfort confess to be true. Thus have you heard, that external show of honest life, ordinary calling and succession, the Title and Name of the Catholic Church, the use and working of Miracles, be in deed the clothing of Christ's true sheep, but yet, that ravening Wolves oftentimes hide themselves under them, to deceive God's people. You have heard that the fruits, whereby false Prophets are discerned and known, is corruption of doctrine, and teaching of errors and lies. And you have heard it evidently proved, as well by the testimony of Saint john, as other parts of the Scripture, that those fruits have been in the Church of Rome, and not among us, which submit all our doctrines to the touchstone of God's holy word. Lastly, you have heard by comparison, that the good fruits of godly life and detesting of sin, hath more prospered among the professors of the Gospel, than among the patrons of the Church of Rome. The Lord grant us the grace of his holy spirit, that to his glory, vice and wickedness may daily be more repressed, and virtue and honesty more advanced. (⸪)  
Amen.    

¶ Certain Sermons made upon this Text. 1. Cor. 10. 1. etc.  Moreover brethren I would not, that you should be ignorant, that all our fathers were under the cloud, and all passed through the Sea, and were all baptized unto Moses in the cloud, and in the Sea, and did all eat of the same spiritual meat, and all drunk of the same spiritual drink, for they drank of the spiritual Rock, that followed them, and the Rock was Christ. But with many of them God was not pleased, etc. 

SAint Paul (dearly beloved) from the beginning of this Epistle, blamed the Corinthians, for sundry faults, and corruptions among them: As that they had factions and dissensions, one part against another, that they more esteemed in their Preachers, eloquence of speech, than the simplicity of Christ crucified, that they made small account of him, in comparison of some other corrupt teachers, that they suffered incest among them unpunished: that they resorted to Idolatrous feasts with the heathen, and did eat of those things that were offered to Devils, contrary to the sincerity of true Christians. Now because men are very prone, to flatter their own minds by vain pretences, and to feed 
Objection that the Co●●●thes might use ●●●ented.  themselves in evil doing, he preventeth an objection or excuse, that happily they might make for themselves. For they might have said: Sir, we bear the name of Christ, and be Christians, we have his Gospel among us, and use his Sacraments, whereby his merit is sealed in us. Therefore we are sure, that we are in the favour of God, and that his displeasure and plague, shall not light upon us. etc. To this S. Paul answereth, that this trust and secure confidence in the profession of Christianity, and use of the Sacraments, is but vain, unless they approve & make good their faith, and outward profession of Christ, with the exercise of honest life, and Godly conversation. This he confirmeth by comparison of the Israelites. The people of Israel, (saith S. Paul,) were the chosen people of God, they had his law and Ceremonies among them: yea, they had promise of salvation, by the same blessed seed that we have, they did use in effect the same Sacraments that we do, they were baptized in the Cloud, and in the Sea, they did eat of the same spiritual meat that we do, they did drink of the same spiritual drink, that we drink of, for the Rock that they drank of, was Christ. And yet many of them, by God's heavy hand, perished in the Wilderness. And if you look into the cause, you shall find it to be nothing else, but for that they were inclinable & prone to the corruption of Idolatry, that they were given to fornication and uncleanness, that they tempted Christ, and munnured against God, and committed other like naughtiness against the will of God etc.  
Seing it is so, you may be sure that God is no changeling, but will deal in the same manner with you now, as he did with his people before time. Now for so much as S. Paul's reason doth principally stand upon the use of the Sacraments, and that the people in those days, were more skilful and better taught the effect, nature, and strength of a Sacrament, them in this time they be (through slackness of teaching, and way wardness in learning) before I come to that, which S. Paul principally respecteth in this place, I think it necessary for your better instruction, first to speak generally of Sacraments, and to show what a Sacrament is, of what parts it standeth, for what causes they are ordained, and what fruit may be taken of them. Secondly because he saith. The Rock was Christ, and that they did eat and drink of the same Christ, I will declare what manner of speethes this is, and show why Chest and his blood is called meat and drink, and how he is to be eaten and drunken in the sacrament truly, and in deed. And lastly I will let you understand, that the bare profession of Christianity, the external use of the sacraments, and outward exercise of praying, and other ●the things, are not sufficient, without the inward worshipping in spirit and truth, and christian obedience to the will and law of God.  
A sacrament is a reverend and holy mystery ordained 
What a Sacrament is.  of God, wherein he by his holy word and promise, doth both stir up and practise the faith of his people, and by the operation of the holy ghost increase his grace in them, & besto● his benefits and blessings upon them, & we on the other part, testify our obedience toward him, & unity of faith among ourselves. The author and ordainer of sacraments 
God the only author of Sacraments.  is none but God himself. No patriarch, nor prophet, nor Apostle, nor Father, nor the whole church hath autho●●●● to ordain a sacrament. Who is author of Sacraments 
Li. 4. de Sacramen.  (saith Ambrose,) but the Lord jesus. These Sacraments came from Heaven. etc.  
A sacrament is a part of God's worship, but no creature can ordain any part of God's worship, but himself, according to that saying of the Prophet: In vain they worship 
Esay. 29. 13  me, teaching the traditions of men. In the old Testament, if a man had offered any sacrifice not appointed by God, it was esteemed little better than Idolatry. It is known what happened to the sons of Aaron, for that 
levit. 10. 1.  they brought strange sire to the Altar of God: much less may any appoint strange sacraments, not ordained by the express word of God in his scriptures.  
Sacraments be seals that confirm God's promises, and look what a counterfeited seal is to a man's writing or deed, that is a sacrament in the Church, not ordained by God. If this be true, as in deed it is most true, what shall we say of the Church of Room, which hath presumed not, only to alter those Sacraments that Christ appointed, but also to ordain sundry other sacraments, without any just warrant of god's word, only upon forced interpretations, devised of themselves? Penance, Orders, & Matrimony (corrupt Doctrine being taken from them) be good things, & to be exercised in the church, & so likewise are prayer, fasting, and alms deeds, & yet I see n● cause, why they should be called sacraments. There is a great difference between a sacrament, & an other godly exercise commanded in the church, as hereafter you shall better understand. Seeing therefore christ is author of sacraments, & none other, you may not think than to be trifles, vain Ceremonies, and men's devices, that you may use or not use at your pleasures, as you list, but you ought to reuere●●● them, as the ordinance of God, & to receive them, even as at Christ's own hand. For as when gods word is taught you, by the ministry of men, you must not receive it as man's word, but as the word of 
1 Thes. 2. 13 Esay. 1. 20. 40. 5. 59 14.  God, as it is in deed, and therefore the Prophet said, the mouth of the Lord hath spoken it: even so the Sacraments, when you receive them at the hands of a frail and mortal, yea and sometime a sinful man, you must look to the Author, and in your faith see the hand of God offering 
The wickedness of the minister doth not derogate any thing from the effect of the Sacrament, to the faithful receiver.  the same unto you. The sacraments take not their excellency and worthiness of him that Ministereth them, though he be never so holy, neither. be they disgraced, or weakened, though the Minister be wicked and evil.  
And therefore the error of the Donatistes', Anabaptists, and some other is sharply to be reproved, that think the sacraments of Christ to be of less value, if they be ministered by an evil or sinful man. In deed the hand of the receiver, being without Faith, maketh the sacraments, that of themselves be good, to be unto him of no Force, because of his unbelief: But a wicked Minister cannot in any wise make frustrate, or deceive the Faith of the Godly Receiver. judas was a wicked and false traitor, and a Covetous naughties person, all the time that he followed Christ, & yet I doubt not but that the baptism, that he ministered, was as available to the faithful receiver, as the baptism of Peter was, 
Contra Petilianun.  or of any other of the Apostles. S. August. useth the same example. Whereas (faith he) there was great difference between Peter and judas, yet was there no difference, between the baptism ministered by Peter, & that was ministered by judas, that was all one, but of the parties, one was a member of Christ, another a member of the Devil. And again he saith, Such are the Sacraments, 
Lib. 2 con Lit. Petil. The faith of the receiver, not the life of the ministrer doth help or ●●●der, in the effect of the Sacrament.  as they are, that come unto them. Whereby one may profitablely receive the Sacrament of an ill minister, so he himself be good. This is a great comfort to the godly, that in receiving the Sacrament, they need not to look into the life of the Minister, but to examine their own hearts.  
Now as touching the parts of a Sacrament, you shall understand it consisteth of three parts. The first is the 
Sacraments consist of three parts.  external sign, as the Lamb in the Passover, the cutting of the fore skin in Circumcision, water in Baptism, 
● The outward signs and what they signify.  bread and wine in the lords supper. Because of these outward ●ignes, a Sacrament is called a sign, a Seal, a Visible word, so that it were a Monster, to have a sacrament without an external sign or element, to the outward substance of it.  
Water in Baptism signifieth, that as water naturally hath a property, to wash and cleanse the filth from the body: so doth the grace of God through Christ his blood, wash away the gilt and filthiness of our souls. As bread and wine by natural effect nourisheth our bodies, & strengtheneth and comforteth our spirits: so doth the heavenly food of Christ's body and blood, broken and shed for us upon the Cross, nourish our souls, and quicken our Spirits to eternal life with God. As the bread is made of many grains kneaded into one loaf, and the Wine pressed out of many Grapes into one cup: so the multitude of Christians communicating at the lords Table, though many in number are engrafted into Christ, & made members of his mystical body, and joined in mutual love one with the other, so that now they live by the spirit of Christ, as the members of a natural body live, and have sense by that Spirit that cometh from the heart, and from the head. This proportion and similitude between the signs and the spiritual effects of the sacrament, S. Cyprian acknowledgeth. As this common b●ead saith he 
De coena Domini.  being changed into flesh and blood breedeth life to to our bodies: so by the accustomed nature of things, the weakness of our faith being helped, is taught in sensible argument, that in visible Sacraments are the effect of eternal life. These godly instructions and ●we●e comforts, the Church of Room weakeneth and taketh 
The absurdity of transubstantiation.  away, by their monstrous doctrine of transubstantiation▪ Wherein they teach that the substance of Bread and wine, is clean vanished and consumed away, so that there remaineth no Bread, nor Wine in the Sacrament, and that is in effect to make it no sacrament. For as I have told you before, there can be no Sacrament, without an external Element, to be the outward sign thereof. But what external sign can there be, when ●●●y without substance, and accidents, and qualities, nourish the substance of our bodies?  
Or if they cannot, how may they represent unto us, that as they nourish our bodies, so Christ his blood nourisheth our souls? yea rather they teach the contrary, that as qualities do● not nourish the substance of our● body, so doth not Christ's body nourish our souls. Wherefore all good Christians, have to detest that blasphemous Doctrine, brought in by the Church of Rome, which, as I have said, taketh away the right nature and proportion of a sacrament.  
By this that I have said already, you may perceive that there is some further end, than the use of the signs in the Sacraments, and that the external Elements 
The second part whereof Sacraments do consist, is the spiritual or inward thing.  are not ordained for themselves, but for some ●ther purpose. In the old time the sacraments and Ceremonies were profitable for the bodily nourishment, as the water gushing ou●e of the Rock, Manna, and the paschal Lamb: but in our sacraments God smallly considereth our bodies, but principally and wholly the ●eleefe, ease, and comfort of our souls. Therefore as in the old Testament, so now much more in the sacraments, is to be considered some spiritual & internal thing, to the understanding whereof, the likeness of the external signs 
Wh●● the internal part of Sacraments is.  do lead us: as in baptism, our regeneration and new birth, and the washing away of our sins, by the death & passion of Christ, In the Lord's supper the heavenly food of our souls, with the body that was broken, & his blood that was shed upon the Cross. Wherefore good christians in receiving the sacrament, must not have so much regard to the sign, as to the spiritual thing itself, for which the outward token was ordained. So doth the Council of Nice exhort us: Let us not bend our cogitation ba●ely to Bread and Wine laid before us, but lifting up our mind through faith, let us behold the Lamb of god taking away the sins of the world, to be on that table. etc. And Chrisost. hom. 7. 1. ad Cor. The heathen person 
Chrys. hom. 7 ●. ad Cor.  when he hea●eth of baptism persuadeth himself that it is water only, but I do not simply see that I do see, but also the cleansing of my soul, by the spirit of God. He thinketh my body only to be washed, but I believe that my soul is cleansed and made holy. And 
Serm. ad Infant.  Aug. That which you see is bread, and the cup, as your eyes declare unto you, but as touching that wherewith your faith is to be instructed, the bread is to you the body of Christ, & the wine his blood. Wherefore the especial & principal part of the sacrament is the spiritual and internal thing, as in baptism (as I have said) regeneration and sanctification, and in the Lord's supper the body and blood of Christ. And here (dear●lye beloved) I must put you in mind, that they which teach this, do not say that the sacraments are bare signs and tokens, as the adversaries of the Gospel do slander us. Our doctrine of the Sacraments, is far more fruitful and comfortable than theirs is. For we teach and believe that, these spiritual effects are as certainly wrought, by the holy ghost in the sacraments, as we see that the external elements 
Sacramen●● are seals, whereby the letters patents of ou● Salvation ●● Christ, are confir●●● unto us.  have their operation in the course of nature. For the sacraments are as the deeds and Seals of almighty god, whereby he doth in deed and verily, not only by signification, but effectually convey unto us, the possession of his spiritual blessings, and yet do● we not maintain the carnal and Real presence of Christ his body and blood, within the compass of the Sacrament, so that it should enter into the ●oundnesse of the mouth, and descend into the natural parts of our body.  
That gross opinion I leave to the school of Room, 〈◊〉 〈◊〉 I f●●d it not in Christ's institution, nor in the s●hole of the holy Ghost, that is, the Scripture of God. As a prince in his letters patents under his great Seal, giveth to a man happily a thousand pou●de Land by the year, so that the party having that deed, may assure himself that he hath full right and possession thereof, and as surely as it were possible, he have the L●●de i● s●●f in his ●●●de: yet can he not be so senseless and foolish, to think that he hath the very substance of the Land in the Bo●e wherein the deed is. So doth Christ in the Sacrament lovingly 〈◊〉 to the faithful heart, the possession of his body and blood with all the benefits by the same procured to mankind, that he may justly say●, that the● be his, and by the ●●liueth, and is nourished to eternal life, yet he may not be so foolish, to think that he hath not the fruit of it, unless it go really and carnally into his body.  
For Christ's body & blood are meat & drink for our soul, & not for our body, to be nourished by, as it is by bread and Wine. 〈…〉. The third part of the sacrament, is that 
The third part wherein Sacraments consist, is the word of Christ's institution and promise.  which giveth strength and effect to the residue, that is to say, the word of Christ's institution & promise, which is as it were the soul and life of the sacrament. For whereto serveth a seal to a blank, wherein nothing is written, by which we may claim any Benefit? whereto serveth an external sign, if we have not a promise to attain a spiritual thing? And no man's hand or writing will serve to make perfect this deed: It must be Gods only. For he hath only the giving of such things, wherefore it must be God's word, that must assure us hereof. Well (said Aug.) Let the word come to the element, 
August.  and it maketh the Sacrament▪ And again: How cometh it to pass, that water toucheth the body, & clenfeth the heart 〈…〉 t by the power of the word, and that not because it is spoken, but because it is believed? And how can a man believe that which he ●ea●etl● not, nor understandeth. ●ereby ●●● may consider ●how 〈◊〉 yo● have been deceived by them, which have 〈…〉ed the sacraments unto you in a strange and unknown tongue that you understood not. These comfortable words 〈…〉 lords cup, This is my blood which is shed for you, 
Mat. 26. 28. Mar. 14. 24. Luc. 22. 20.  and for ma●y for ●●●●ssion of ●●●nes, with plaint Sa●●●●ege have they kept from you, and 〈◊〉 you not only of the pro●●se contained in the words, but also of one part of the sacrament, for they inims●red it unto you of the laiety, always under one kyn●e, y● ●●▪ as they say▪ under the form of bread only, which great 〈◊〉 to after both the words ●●● parts of the Sacraments▪ is 〈◊〉 entelye to be noted in them, and greatly to be 〈…〉. When we speak therefore of the sacrament, we must speak as it is in itself, by the force of God's word, consisting of all three parts, and not as the baldness of men, or the weakness and imperfection of our faith may make it ●●w us.  
Now let us consider the causes and ends, for which 
Why Sacraments were ordained.  Christ's pleasure was, to ordain Sacraments in his Church, that we may thereby also in part learn what fruit and benefit we take by them. The first cause is, partly 
Our infirmity, the first cause why Sacraments were ordained.  our own infirmity and weakness, being dull and slow in the understanding of heavenly things: partly the great goodness and love of God, that would vouchsafe to attemper himself to our simple capacity, and seek means by outward things to ease and help the same. For this cause, in the Scripture doth he so often use parables and similitudes of those things, that are within the compass of our understanding, by those the sooner to induce us to the knowledge of his heavenly doctrines. This cause the ancient and learned Fathers did acknowledge in their writings. The Lord (saith chrysostom) giveth us not any thing, that 
Homil. in Math. 830.  is sensible, but insensible things▪ The outward things are sensible, but all things are to be understanded in the mind. In Baptism, water is sensible, but our regeneration and renewing, is perceived in the mind. For if thou wert spiritual and without a body, he would have given all these things to thee naked & bare, but because with thy mind there is joined a gross body, in things sensible he declareth unto thee things, by thy mind to be understanded. Like words almost hath Dionysius in Caelost. Hier. Because of carnal persons (saith Augustine) 
Lib. 3. quest. Vet. & novi.  visible Sacraments were instituted, to the end that by things, that be seen with your eyes, your mind may be transformed, to those things that be understanded. Our understanding is weak and dull, our memory is frail and fickle, and soon forgetteth the benefit of God. Both these our unperfections, God by his Sacraments helpeth, our understanding is ●ed by the similitude, and likeness of the external signs, as before I have noted. Our senses also are by the erercise of the Sacraments stirred up, to be instruments to help one mind and weak faith. Our remembrance also, by the same 〈◊〉 is marueilously● strengthened. And therefore a second cause or end of a 
The second cause why Sacraments were instituted, is our ●●●rcise in the remembrance of Christ's benefits. Luc. 22. 19 1. Cor. 11. 26.  Sacrament is, that it may be to us a blessed exercise, whereby we call to remembrance, the benefit of our redemption in Christ, and yield to him most hearty thanks, and praise for the same, according as Christ teacheth us, in the institution of his last Supper: Do this in remembrance of me. And Saint Paul, so often as you eat of this bread, and drink of this cup, you shall set forth the death of the Lord, until his coming, etc. They therefore which come to receive the Sacrament, and never think of this, nor call to their remembrance to praise God for this unestimable benefit, but think that the outward use of the Sacrament is sufficient, are among the number of them that receive unworthily, and make little account of Christ's benefit procured for us. A third 
The third ●nd whereunto Sacraments were appointed.  cause and end of a Sacrament is, that we by the practice and use thereof, might be traded to the obedieuce of God's holy will and commandments, though the things seem to ourselves never so simple and mean●: and also that thereby we might openly before God and the world, protest and acknowledge that we are his people, and of the number of them▪ that look to be saved, preserved & defended by the benefit of Christ only. So that the open use of the sacraments is a part of that confession, whereunto S. Paul attributeth salvation, when he sayeth, If thou confess with thy mouth the Lord jesus, and believe in thy 
●o●. 10. 9  heart that God raised him from the dead, thou shalt be saved, for by the heart we believe to righteousness, and by the mouth confession is made to salvation. In the use of the sacraments, we confess both by mouth an● testimony of all the parts of our body, that Christ jesus is our Lord and saviour. A fourth cause and end 
The. 4. cause why Sacraments were ordained.  of the Sacraments is, that they might be as bands and links of love, unity, and concord among ourselves. Therefore Saint Paul when he exhorted to unity and love, among other things a 〈…〉 th'. We have one faith, 
Eph. 4. 5.  one Baptism. And again in another place: We are 
1. Cor. 10. 17.  one body as many as be partakers of one loaf. For this cause, doth Saint Augustine call the Sacrament of 
August.  the Supper, Sacramentum unitatis. i. A Sacrament of unity, and teacheth us (as before I have said,) that as a loaf of bread is made of many grains, and a Cup of Wine of many Grapes: so we, though many in number, are made members of one mystical body of Christ jesus. A foul thing it is to see the servants of one Master, that wear one cognizance or livery, to fall out among themselves, it can not be without some reproach of their Master. All Christian men wear one cognizance and badge: for the Sacraments are the marks of Christ's sheep. Therefore not to love & agree together, is a reproach wrought to our Lord and Master. Whereby in a manner we protest to the world, that we be not servants of his family, For in this (sayeth he) shall men know you to be my 
joh. 13. 35.  Disciples, if you love one another, as I have loved you. Hereof doth the right use and understanding of the Virgin, very notably put us in remembrance. For it teacheth us, that in Baptune we are all new borne, children of God, and graffed into one body, and in the lords supper fed and nourished, with one heavenly food of the body and blood of Christ, and therefore that we should with faithful and unfeigned love heartily embrace one the other, as the children of one father, the members of one body, and the servants of one Master, fed at one table, and nourished with one food to eternal life. Let them therefore look, with what consciences they come unto the Sacraments, that reserve bitter rancour & malice in their hearts, let them consider what heavy testimony, they give against themselves before God & his Angels. The last cause & end of a sacrament 
The last ca●● why Sacraments were appointed.  that I mean now to speak of, is that by those, as by blessed instruments of the holy Ghosts working, he might impart unto us, and bestow upon us his unestimable Graces, and benefits together with all the fruits of our redemption in Christ Jesus. For as his word is, so are his Sacraments, instruments and Means by the working of his holy spirit, to bring unto us the whole benefit of our salvation. And here again because of our slanderous adversaries, I must put you in remembrance, that we which teach thus, teach not as it is fathered upon us, that the Sacraments are but bare signs. For you 
The faithful together with the outward sign receive the inward thing.  hear us teach, and as you love the salvation of your souls, require you to believe, that they be signs and figures in deed, but such, as most assuredly bring unto the faithful heart, verily and in truth the self same things, that they signify: so that the faithful Christian receiver, may assure himself, that as truly as God is God, so truly he receiveth those things, which the outward Sacrament doth signify. We ought therefore (dearly beloved,) with humble hearts to give immortal thanks to the eternal God, in our Saviour Christ Jesus, that he hath vouchsafe so graciously, and so mercifully, to have consideration of our infirmity, to help our frailty, and as it were to lead us like children by the hand, and appoint us whether to go, and what to do: and to give us those exercises to trade us to the obedience of his will, and confession of his name, to mark us with his badges and cognisances, that we may be known to be his, to fasten us together with these links of unity and Christian concord, and finally to prepare for us such and so blessed instruments, to bring unto us his heavenly blessings. Herein also we may behold his great wisdom, that he would not lay forth unto us his spiritual mysteries and promises in words only, lest they might slip away and be forgotten, but confirmeth and establisheth the same by his deed and seal also, as I have declared, that we might the more assuredly embrace them. We read in Histories, and see by experience, that when men make any covenant or bargain, they either shake hands, or use some other like ceremony or solemnity to confirm it. In old time among the heathen, they used to kill a hog or a pig, etc. and to use at the same certain protestatious and curses, if they stood not to their covenant and league. And every matter of conveyance we see passeth by deed and seal. The Lord when he made his promise to Abraham, 
Gen. 15. 9  willed a Bullock, a Goat, and a Wether to be killed, and the Lord in form of a burning light passed between them, by that solemnity assuring him, that whatsoever he had promised, should in truth be performed. The outward Circumcision, the paschal Lamb, and all the multitude of Sacrifices of the old law, were nothing but seals to confirm the truth of God's promise of salvation, in the true sacrifice that should come. Even so dealeth Christ with us in his Sacraments, Those he hath ordained as his deeds, and instruments, as before I have mentioned, to assure us of his promises. And so much are his deeds more sure, and his promises more certain and infallible, than any man's can be: as his will is more just, to stand to that he hath said, and his ability to perform it greater.  
Now for so much as S. Paul in this place maketh comparison between the Sacraments of the old Law, and of the Gospel, and saith that the Israelites were baptized in the cloud, and in the sea, and in Manna did eat the same spiritual meat, and in the Rock drink of the same spiritual drink that we do: I think it necessary somewhat 
What difference is to be observed betwixt the Sacraments of the old jews and the Sacraments of Christians. The old jews undes the law had the same hope of Salvation by Christ, that we now have.  to note, what difference is between their Church and ours, and their sacraments and ours. And principally I do this, because many through ignorance are of that opinion, that the salvation of mankind by Christ was never heard of in the world, before Christ came in flesh, and that the jews had some other mean of salvation than by him, and therefore that their sacraments and ours are nothing like. But this error taketh away from all Christians a passing great comfort, that is, that Christian Religion, and that Means of salvation, is no new thing, but hath continued ever since the beginning of the world, according as it is said of Christ, Agnus qui dccifus est ab origine mundi. i. That he 
Apoc. 13. 8  is the Lamb which was slain, from the beginning of the world.  
First therefore you must understand, and the whole course of the Scriptures teacheth us, that there is but one eternal and immutable GOD of both those Churches, I mean of the jews before Christ, and of christians now, whom they both, did worship in spirit and in truth. For Christians must be far from that dinelish, and wicked heresy of Martion, Valentinian, and other, which taught, that there were two Gods, one of the jews, another of the Christians, a good God, and a bad, a GOD that created the world, and a good God that was Father of Christ jesus. But this detestable heresy hath been justly condemned, and cast out of the Church many hundred years since. secondly, both those Churches have but one manner of salvation proposed to them in the promises of GOD, that is, by the death of Christ, the Messiah and son of God. This manner of salvation was first devised by the wisdom of God, and laid up in the secret closet of his divine providence, before the world was made. So saith Saint Paul, Blessed be God the Father of our 
Eph. 1. 3.  Lord jesus Christ, which hath blessed us with all spiritual blessing in heavenly things in Christ, as he hath chosen us in him before the foundation of the world. This manner of salvation God himself first uttered and published in Paradise, saying to the Serpent after sin committed, I will set enmity between thee and the woman, 
Gen. 3. 15.  and between thy seed and her seed, and thy seed shall break his head, etc. Here is promised that one should come of the seed of the woman that should break the serpent's head, that is, utterly destroy the power of the Devil, and deliver mankind from his tyranny. The same promise was confirmed to Abraham, and ratified to all the patriarchs in these words: In thy seed all the 
Gen. 26. 4.  nations of the earth shall be blessed. This promise so much moved faithful Abraham, that, as Christ saith, he greatly longed in spirit, to see the day of Christ, and he saw it, and 
joh. 8. 56.  exceedingly rejoiced: and undoubtedly so did the other patriarchs and Prophets as S. Peter beareth witness hereof. All the Prophets from Samuel, and thenceforth, as 
Act. 3. 24.  many as have spoken, have borne witness of these days. What shall I say of the whole manner of the law, ceremonies and Sacraments? but that they were Preachings of that redemption, that should be in Christ jesus? It were infinite to give you examples in all, I will note unto you only two or three. What can be more evident than the Sacrament of the Passover? That as a Lamb without spot was killed: so the immaculate Lamb Christ jesus, should be sacrificed for our deliverance, out of the spiritual Egypt of the devils kingdom: where under the heavy burdens of sinful works, we were holden thrall and in bondage. And as the blood of the Lamb sprinkled upon the post, was a token for the Angel of God's wrath to pass that house: so as many as by faith have the door posts of their hearts sprinkled with the blood of Christ, the true Lamb, that taketh away the sins of the world, shall be sure to be saved from that wrath of God, wherein the wicked and unbelievers shall be wrapped. And because S. Paul speaketh here of Manna, do you not see it a marvelous Image of Christ? Manna came from heaven, so did Christ, Manna was delivered to all in like measure: so is Christ an indifferent and full salvation to all men. Manna, was white of colour, and pure of substance: so is Christ pure and unspotted of sin and infirmities. Manna, that it might be nourishment, was beaten and bruised in a mortar: so Christ that he might be the food of life was broken and bruised on the cross. Manna was the only substance whereby the Israelites lived in the wilderness: so is, Christ the only food whereby the true Israelites and children of Abraham live in the desert and wilderness of this wicked world.  
This similitude undoubtedly, and many such other in the residue of their sacraments, the faithful Jews before the coming of Christ did see, although not so plainly as we do now in the time of the Gospel. And so S. Paul signifieth in this place, when he saith: That they did eat the 
1. Cor. 10. 3  same spiritual meat, and drink the same spiritual drink, which they could not possibly have done, if in Manna, & in the Rock, they had not understanded Christ, for Christ was Manna, and Christ was the Rock. For we may not think that they judged Manna or the Rock, or any of their Sacraments to be of that price and worthiness, that for the use of them they should be saved, and in the favour of God. For God by his prophets sundry times telleth them the contrary. Therefore it is not to be doubted, that in their sacrifices and sacraments they saw the true Messiah and Saviour, and understood that those things were but Sermons and Preachings to direct them to the belief thereof. Thirdly, we must consider that both the people of the Jews before Christ, and we now since Christ, have but one means to apprehend this way of salvation, and to apply the same unto them, that is by faith in the promises of God. For as we believe to be saved now by Christ that is come, so they believed to be saved by Messiah that should come. As we be sure of salvation by faith in Christ, that hath redeemed us, so they were sure of salvation by the same Messiah that should work their redemption. For it is not our own dignity in any respect, but the assured trust of God's mercy through Christ, that saveth us. Wherefore as the faithful now after their departure out of this life, pass to most assured joy and comfort, so the faithful departing then in like manner passed to joy and felicity. Therefore the Papistical doctrine is 
A place imagined where the dead did ●est before the coming of Christ.  false and wicked, that teacheth either Lymbum Patrum, or else that Christ delivered the Fathers out of hell at his descending thither. Seeing they had the same means of salvation, that we have, seeing then there is but out God of both these people truly to be worshipped, one manner of salvation in Christ proposed to them both, one means to apprehend and apply that salvation unto them, one Church, one spiritual baptism, one spiritual meat and drink, as Saint Paul here witnesseth: I see not by what authority of God's word, our Sacraments can have any other difference from theirs, then in the external signs and respect of time: as that their Sacraments 
The difference that is betwixt the Jews Sacraments & ours, consisteth in the external signs, & respect of time.  led them to believe that a messias and saviour should come, by whom they should be delivered from the bondage of sin: and ours lead us to understand, that this saviour is come, and hath ransommed and delivered us, and maketh us partakers of the benefit thereof. I know what difference the Church of Room putteth between the Jews Sacraments and ours, that is, that the Sacraments of the old law, do but signify and promise grace and salvation: and ours give, & exhibit the same: Which I think they gathered of some sentences of S. Aug. and other Fathers not rightly understanded. The Sacraments 
In Ps. 73.  (saith Aug.) of the new law, be more wholesome & happy, than those that were in the old law: for they promise, and these give. But the same father, in other places 
Cō. Faust. lib. 19 cap 14.  expoundeth himself, as when he saith, The Sacraments of the old law, signify before hand: and our sacraments declare that is done. And again, The sacraments of the old law, were promises of things that should be fulfilled: and ours are notes of things that are fulfilled. I grant, Aug. and other fathers have said our sacraments are more happy, and of more excellent grace and virtue, meaning thereby only, that they were more full and perfect, more evident and plain. In many places Augustine noteth 
De doct. Christ. in Jo. in. psal.  this difference, that our sacraments are fewer, easier, more beautiful, more plain and evident, and so truly they are. The same August. expounding this very place of Paul, saith in this manner: All do eat the same spiritual meat, It might seem sufficient to have said: All did eat spiritual meat, but he addeth (the same) I find not how to understand it, but the same that we also do eat. But some will say unto me, Is Manna the same thing that I do now eat, than nothing is now come, if the same were before, and Christ his passion is void? how then, saith he the same, but that he addeth (spiritual) for they that did eat it as meat only to feed their 
Note.  Bodies, did not eat the same meat that we do. etc. Briefly therefore I say, whosoever in Manna did understand Christ, did eat the same spiritual meat that we do. etc. so likewise the same spiritual drink that we do, for the Rock was Christ: for there was not one Christ then, & another now, for than christ was to come, Now he is come. To come & is come, are divers words, but one Christ. In the 26 Tract. upon john, he hath a like 
August. Tract. in Joh. 26.  discourse to the very same purpose, touching the same place of Paul. Where he showeth, that as many did eat Manna, (& mortui sunt. i.) and are dead: so divers did eat it, (& mortui non sunt. i.) and are not dead. Moses, Aaron, Phinees did eat it, and died not, because they did understand the visible meat spiritually, to the end they might spiritually be satisfied with it. etc. And it followeth, This bred Manna did signify this bread the Table of the Lord doth now signify. They were Sacraments in signs divers, in the things that are signified, the self same. Hear what the Apostle saith, I would not have you ignorant my brethren, that they did eat the same spiritual meat, for their bodily meat was not the same, they did eat Manna, we eat another thing, but they did eat the same spiritual meat. etc. And so they did drink the same spiritual drink. They one thing, and we another, as touching the visible kind, which yet in spiritual virtue signified the self same thing. By these words of S. Aug. that I have hear laid down, and by many other like, that I might allege, I trust all such as fear God, and will judge indifferently, may perceive, that this is no new doctrine, which at this time I taught, touching 
The faithful Jews did eat and drink spiritually the body & blood of Christ, before his real coming in the flesh: and so do we, that are borne & believe, since his incarnation, & the conclsion thereupon.  the likeness of the Jews religion and Sacraments to ours now in time of the Gospel, Hereunto I must add this note by the way. If the Israelites under the old law, did in their sacraments eat the same spiritual meat, & drink the same spiritual drink that we do in ours, that is Christ, & that effecally and to salvation, before Christ's natural body & blood were borne, and come really into the world: it may evidently lead us also to understand, what manner of eating and drinking it is, that we also should use in our sacraments to salvation, that is, a spiritual eating and drinking of Christ, and not such a gross, carnal, and real eating as the Church of Rome now striveth for. But of this I have to speak in the next part. Therefore here I will make an end. etc.   

¶ The second Sermon upon this part of the Text. 1. Cor. 10. 3. etc.  All did eat of the same spiritual meat, and all did drink of the same spiritual drink, (For they drank of the spiritual Rock) and the Rock was Christ. 
NOt only S. Paul in this place, 
Christ the food of our souls.  but the spirit of God in sundry other Places of the Scriptures teacheth us, that Christ only is the blessed and heavenly food of our souls, wherewith we are fed and nourished, to eternal life. Of this meat and drink Esay prophesied many years before Christ came in flesh, Oh (said he) come 
Esay. 55. 1.  all ye that be thirsty, come to the waters, and ye that have no silver, come buy and eat, come I say, buy wine and milk without money, wherefore do you lay out silver, for that which is no food, & bestow your labour for that which cannot satisfy you, hearken diligently unto me, & eat that which is good. etc. In which words he called the hungry & thirsty consciences of gods people, to that heavenly food of Christ, which in his gospel is laid before the faithful, by it to be fed to eternal life, and reproveth them for seeking other food beside Christ, because indeed there is none that can satisfy them, but only he. This doth Christ himself seem to expound, in this manner in the gospel, when he saith, If any man thirst, let him come to 
Joh. 7. 37.  me and drink. But most evident in John the sixth, he declareth himself to be the only food of our souls, of which we must feed unto salvation. For upon the occasion 
Io. 6. 26. etc.  of the Jews following him with a carnal affection to have their bodies fed by miracle, as before he had done, he sharply reproveth that affection in them, & willeth them to labour and travatle, not for the meat that perisheth, but for the meat that should endure to everlasting life, which the son of man should give unto them. And after, Moses 
joh. 6. 32. etc.  gave you not bread from heaven, but my father giveth you the true bread from heaven. For the bread of God is he who cometh down from heaven, to give life unto the world. And after a few words, he saith plainly, I am 
joh. 6. 35.  the bread of life, he that cometh to me shall not hunger, and he that believeth in me shall never thirst. And again, I am the bread of life, your fathers did eat Manna 
joh. 6. 48. etc.  in the wilderness and are dead. This is the bread of life, which cometh down from heaven, of which he that eateth should not die, I am the living bread, that came down from heaven, if any man eat of this bread, he shall live for ever, and the bread which I will give, is my flesh, which I will give for the life of the world. etc. Except ye eat of the flesh of the son of man, & drink 
Io. 6. 53. & ●  his, blood, you have no life in you. Whosoever eateth my flesh, and drinketh my blood, hath eternal life, etc. I will raise him up at the last day. For my flesh is meat in deed, and my blood is drink in deed. etc. Seeing then it is very evident that Christ is the meat and drink of all true Christians, it behoveth us next to learn, why Christ is called meat and drink, for we may not grossly understand it as the Capernaites did, that it is a Meat wherewith our bodies are to be nourished, as with other natural food, God forbidden. For Christ himself a little after saith. The words that I have spoken are spirit and life: giving 
joh. 6. 63.  us thereby to vuderstande, that he is our spiritual meat, and his words spiritually to be understanded.  
This speech then that Christ is meat an drink unto 
How the body and blood of Christ are said to hes meat and drink.  Christians, is not a natural and proper kind of speaking, but metaphorical and figurative, transferred from the body to the soul, from a worldly meaning, to a spiritual Sense.  
Which the better to perceive, you must remember that man consisteth not of body only, but of soul also. And as that body, 
Acomparison betwixt the body and the soul.  hath his life and death, so the soul hath her life and death. And as the body hath certain means to keep of death, and for the time to maintain life, so hath the soul means to preserve the life thereof, and to put away death. The life of the body is the joining of the soul and the body together, and the death thereof is the separation of the soul from the body. The means to preserve the life of the body, that is, to continue the body and soul together, is food and sustenance, meat and drink, for we daily and hourly do consume, and the substance of our bodies wasteth by the pores of our skin, so that when Nature feeleth want of Substance to supply the wasting of the body, than it is said in proper speech to hunger, or to thirst, that is, to desire and covet that thing whereby the waute of natural Substance and moisture may be supplied, lest the Instruments of the soul should be made feeble, and so the soul depart, and the body die. Now look what the soul is to the hedye, 
What the soul is to the body, that is God to the soul.  that is GOD unto the soul. As the life of the body is the joining of the soul to the body (for without the Soul there is no life) so the life of the Soul, is the joining of GOD and the Soul together, and the death of the Soul is the separation of GOD from the soul, for without GOD, the soul hath no life.  
And yet you may not think that the Soul dieth, after that sort that the body doth, by ceasing to have a being, or a continuance, but it der a spiritual death by separation of God from it, so that the time that it is, and hath a being without God, is nothing but a most horrible torment, and more grievous than a thousand bodily deaths. Now further as the body hath a certain means by food and Sustenance to preserve life, that is the soul and body together: so hath the soul a means by food and sustenance, to continue GOD and the soul together, and so to preserve life, and put away the death thereof. The body when it wanteth this sustenance is said to hunger and to thirst, so the Soul when it feeleth lack of that heavenly and Spiritual food, whereby the life thereof is continued, it is not in proper speech but figuratively said to hunger and to thirst, that is, earnestly to long and desire to be made partaker of that Food, by the Virtue whereof only, God and it is joined and preserved together. This blessed food is Christ himself and none other, either thing or person, for by him only are we reconciled unto GOD, and kept in unity with him unto eternal life: and without him, we by sin remain separated from GOD, and so in Death eternal, unless Christ do join us unto him. He that hath the Son of GOD, (saith john) hath life, he that hath 
1. Io. 5. 12.  not the son of GOD hath not life. By this comparison, I trust you may see why Christ is called the meat and drink of Christians, that is, of the likeness that he hath with bodily food and sustenance, that keepeth in life, and preserveth the Soul and the body together. We have now further to consider, not only 
How Christ was prepared to be the food of our▪ souls. Io. 6. 35.  that Christ is the food of our Souls, and why he is so called: but also how he is made the Food of our soul. I am (saith Christ) that bread of Life that came from Heaven, that is, had he not been GOD as well as Man, he could not have been the Meat of our Souls. We must ascend higher therefore, then to the humanity of Christ, or to his Natural body and blood, and conceive that it is the body and blood of the Son of God, and he too God eternal with the Father, or else he could not have wrought the mystery of our Redemption.  
There be certain necessary causes very profitable and comfortable to remember, why Christ must be both god & man.  
First, it was necessary he should be GOD, that he 
Why Christ of necessity was to be both god and man, & first why he should be god. 1. Jo. 5. 20.  might know the will of God, and reveal the same unto us For we of ourselves cannot see God and his will, but we know, as S. john saith, That the son of God came, to give us a mind to know him that is true. Another cause is, that the price of our redemption might be equivalent and of like worthiness, as the offence was in the sight of GOD, which could not have been, unless that person that was the son of God, had died for us. For neither Gold nor Silver, nor any other precious thing could redeem us, but the blood of the immaculate and undefiled Lamb, Christ Jesus. Furthermore if he had not been God, he could not have overcome Death, and the Devil, under whose captivity we were holden, and therefore, The Son of GOD appeared, that he might dissolve 
1. Jo. 3. 5.  the Works of the Devil. Unless he had been very God, he could not have given us power to be 
Joh. 1. 12. Heb. 7. Ro. 8. 34.  made the Sons of God, and Heirs of eternal life. He could not have been Our eternal Bishop, and perpetually sit on the right hand of God, to be intercessor for us. He could not have been present at all times, and in all places, to gather his church, to direct the hearts of the faithful, to hear their prayers, and to remit their sin. He could not have rained the dead to life, abolish Death, exercise judgement, and give eternal life unto the Faithful 
Why Christ world necessarily be man.  that love his coming. There be reasons also why Christ must be very man, and as he came from Heaven as GOD, so in Earth to take flesh of the Blessed Virgin, like unto ours, Sin only excepted. First that the Justice of GOD required, that as Man offended, and broke his Law and Commandment, so man also should satisfy fully for the same, that his righteousness might justly be imputed to other. Secoulye, that the appointed Messiah, and Saviour might fustaine that punishment, which by god's sentence was due for sin, that is death, but god alone could not have died.  
Thirdly, that we might have the surer comfort and confidence in our necessity, to appeal to the throne of his Majesty, seeing he being our high Bishop was very man as we are, and partaker of our infirmities. fourthly, that we might more certainly be assured of our Resurrection, as also that we both in soul and body, should enjoy eternal life in heaven, seeing Christ our saviour having the same flesh that we have, hath raised it from death, and carried it with him into heaven, there as our head keeping possession for us, until the time that we as members of his mystical body, shall be joined to him. For where the head is, there the members must be, as Christ himself sayeth, Where I 
Joh. 12. 26.  am, there my Ministers shall be. Furthermore it was necessary that Christ should be man, that we might have the more confidence by him in our necessity, to appeal to the throne of God's mercy, knowing, that we have such an high 
Heb. 4. 15.  Bishop, as being in manhood like unto us, hath sense of our infirmity, and hath been tempted, even as we are. For the humanity of Christ is, as it were, the Conduit pipe, by which only the living waters of God's mercy, floweth unto us. Lastly, Christ was man that we might be the more assured of our Resurrection from the dead, and possession of eternal life, not in soul only but in body also, seeing this our saviour having the like flesh unto ours in all things, Sin only excepted, hath raised up the same flesh from death, and carried it with him to heaven, there to keep possession of that eternal kingdom for us. Especially considering that he by the price of his blood, hath taken away the guilt of sin, from our mortal bodies. Thus in part you understand how Christ became the true & lively food of Christian people, that is, because by the unestimable wisdom and mercy of God, he was prepared to be in person God and man. All kind of nourishment hath some proportion of likeness with that body, which it nourisheth, and so Christ the natural son of God became man also, that by that likeness he might be apt and fit nourishment, to prefer us to eternal life. But this meat, must be yet further prepared, or else it would not serve our turn in feeding of us. Christ therefore was prepared and made apt meat for us to eat, upon the Altar of the Cross, where his body was broken, and his blood shed, and he offered himself to God the father, a full & perfect sacrifice for our sin, and afterward raised the same his body from death to life, that it might be very true sustenance to everlasting life, aptly, and truly in all respects prepared to that end.  
Forsomuch as you have now heard that Christ is the only 
Now Christ his body and blood is truly & rightly to be eaten & drunken as well in the Sacraments as without them.  food of life, why he is so called, & how he was prepared so to be, we must next consider how this blessed meat is truly & rightly eaten, both in the sacraments, & without the use of of Sacraments. This question hath vexed all Christendom, now for the space of certain years, & hath exercised the pens and tongues almost of all learned men of this age, with great vehemency on each side. But surely if they would with single minds, without heat of contention truly consider, how the fruit and benefit of this heavenly food is received, this controversy might be easily ended, and many a troubled conscience quieted, which now almost only are by this means stayed, from embracing the truth of the Gospel. They do not so greatly mislike the other parts of our doctrine, but this sticketh in their consciences, that we deny the body and blood of Christ, really and carnally eaten and drunken in the Sacrament. Wherefore I heartily desire all such, for the time to lay aside that settled persuasion, wherewith their minds hitherto hath been so holden, that they could not abide to hear any thing of the contrary, and with indifferent and charitable minds carefully to consider, that which in part I have, and now hereafter shall speak touching this matter. First, therefore 
Against the carnal eating & drinking of Christ's body and blood.  you must call to your remembrance, that Christ's body, is not carnal meat and drink for our bodies, but spiritual meat and drink for our souls, and for that cause S. Paul in this place so calleth it, saying, That the old Fathers did eat of the same spiritual meat, and drink of the same spiritual drink. And yet I must needs confess that this spiritual meat is profitable, not to the soul only, but to the body also. For Christ died for preservation both of soul and body. But this benefit of nourishment, is not first received of the body, and through it passeth to the soul, for that were monstrous, but being first received of the soul, it profiteth the body. For as Christ saith, That which entereth into the bodily mouth defileth 
Mat. 15. 11  not the man, but that cometh out of the mouth from the corrupt heart and mind. So contrariwise not that good thing, that entereth by the body doth profit the soul, but that which entered first by the soul, and is received by it, profiteth also the body. For the body and blood of Christ, being in deed the true food of life, when it is spiritually eaten by the soul, through the operation of the holy Ghost, maketh us apt to Resurrection, and in due time transformeth our mortal bodies, to the likeness of his glorious body. If the spirit of 
Rom. 8. 11.  him that raised Christ from death dwell in us, he that raised Christ from the dead, shall also quicken our mortal bodies, because that his spirit, through Christ, dwelleth in us. The better to understand what it is to eat this spiritual food, and how it is truly & effectually received to eternal life: I must put you in mind of the comparison that before I used between the body and the soul. As the body is said to eat when it receiveth that sustenance, wherewith the hunger thereof is stayed and satisfied, and as it is said to drink, when it receiveth that liquor, wherewith the thirst is quenched: even so our soul is said to eat and to drink, when it receiveth that heavenly and blessed food of Christ Jesus crncifyed, wherewith the hungry, and thirsty appetite thereof, that is, the vehement desire of the favour of God and salvation, is fully satisfied, and appeased.  
As there cometh no benefit to the body, of meat & drink, unless it be eaten and drunken: so the body and blood of Christ crucified, doth not help us any thing, if it be not worthily and truly received. The body receiveth his food, by the mouth of the body, the soul receiveth hers, by the mouth of the soul. As it is not sufficient to hunger and thirst, nor to receive sustenance, unless there be a natural strength in our bodies to receive, concoct, and digest the same: so there must be in our souls that strength, that may surely receive Christ, and wrap him or embrace him in the bowels of our heart, that he may thereby, as it were, be turned into us, and we into him, but that strength is not in ourselves, but is given of God. We must therefore have it from him, from whom all good gifts proceed, that is, From the father of lights. And this gift wherewith 
jac. 1. 17.  Christ is truly and effectually received, is nothing but faith. For by faith we receive Christ, and assure ourselves in our hearts, that we are partakers of that redemption, which by his death he hath procured for us, and with that firm persuasion, lay him up in the bowels of our hearts, that in all our temptations and troubles, we may feed upon him, and gather strength and comfort, in the assurance of God's favour purchazed by him: so that so often as our hearts be shaken with mistrust and fear, this faith doth comfort and relieve us again. Now that faith is the 
faith, the mouth of the soul, whereby Christ is eaten.  mouth and means, whereby only, we receive and eat Christ to salvation: I will let you understand it both by Christ's own words in S. john, and by the judgement of divers learned, and ancient Fathers. For Christ useth these words indifferently, and as of one force and signification, To believe in him, To eat him, To drink him, To 
joh. 6. 29. 33. 35.  come unto him, and doth attribute to each of these, the same effects. To believe in Christ is the proper word, to eat 
What to eat Christ is, & what to drink his blood is.  Christ or to come unto him are Metaphors and figurative speeches, but all of one force. I am the bread of life (saith Christ) he that cometh to me shall not hunger, and he that believeth in me, shall never thirst. Mark diligently (dearly beloved) what Christ saith, He that cometh to me shall not hunger, therefore to come unto Christ, is to eat Christ. And again he saith: He that believeth in me, shall never thirst, therefore to believe in Christ, is to drink Christ. To eat and to drink are means to take away hunger and thirst, but to come unto Christ, & to believe in him, as Christ himself saith, doth take away hunger and thirst: therefore to come unto him, and to believe in him, is to eat him, and to drink him. An other out of the same place is this, Christ attributeth the same effects and fruits to them which believe in him, that he doth to them that eat his body and drink his blood: therefore by eating and drinking, he meaneth nothing but believing. His words be these john. 6. verse. 54. He that eateth my flesh and drinketh my blood hath eternal life, and I will raise him up at the last day. Note the effects that he giveth to eating his flesh and drinking his blood, that is, to have everlasting life, and be raised at the last day. In the. 40. verse of the same Chapter he sayeth: This is the will of my father that sent me, that every one that seethe the son, and believeth on him, should have eternal life, & I will raise him up at the last day. Who seethe not here that Christ attributeth the same force to believing, that in the other verse he did to eating and drinking, and therefore useth the words indifferently, as being of one meaning. I might stay upon many other places, wherein the holy Ghost witnesseth that we have eternal life by believing in Christ, as in the same place, He that trusteth in me hath eternal life, 
Ver. 4●.  but the matter is needless, and the time will not suffer me. Therefore by Christ's own words to believe in Christ is to eat Christ. That you may not think this is a new devise proceeding from myself, or from the Preachers of this time, hearken you what S. Augustine sayeth: This is the 
Tract. in joh. 26.  bread, that came from heaven, that if any do eat of it he should not die, but that stretcheth to the Virtue of the Sacrament, & not to the visible Sacrament. He that eateth within, not he that eateth without, he that eateth with the heart, and not he that presseth it with his teeth. Mark I pray you, that he attributeth the true & effectual eating, not to the pressing with the teeth and bodily mouth, but to the inward eating with the heart, and what is that but by faith and believing, spiritually to eat him, and so he expoundeth himself in an other place. This it is therefore, 
Trast. 25  faith he, to eat that food that perisheth not, but remaineth to eternal life. What preparest thou thy tooth and thy belly, believe and thou hast eaten. And again, To believe in him, that is it, to eat the bread of life. Cyprian also to the same purpose writeth, These things so 
De coenae Domini.  often as we do, we sharpen not our teeth to bite, but with sincere faith, we break and divide that holy bread. Some happily think that this spiritual eating by faith, is but a ●leight matter, and of no great weight, and so the teachers of the Church of Rome would persuade men, but they consider not the great virtue, power and strength of Faith. By Faith we know Christ, and the 
The force of faith.  true mean of our salvation by him. By Faith we be graffed into Christ, as branches into the root and stock, so that we live now by him and by his spirit, as the branches do by the juice, that cometh from the body of the tree. By Faith we be so united unto Christ, that we may justly say whatsoever is his, is ours also: by faith we are made the children of God, and heirs of eternal life. By faith we have peace with God, and are assured of his favour in the midst of all our troubles: by faith we dare boldly approach to the throne of God's mercy. This might and strength of faith they feel not, that think it so simple a matter to eat Christ by faith. Christ witnesseth, That 
joh. 6. 54.  by eating him by faith and belief, we have salvation and eternal life, and that he will raise us at the last day. Wherefore I would know of them what other eating there is beside this, whereby we may assure ourselves of Salvation. Truly the Scriptures mention none. And that carnal eating, for which the Church of Rome striveth, is such as they themselves confess, that judas and all wicked persons may use, and be damned. Now I appeal to the consciences of them that fear GOD, and will not willingly run into error, whether we or they deal with the people of God more sincerely. They without any evident proof of the Scriptures contend, as I have said, for that real and bodily eating with which damnation may be joined: we endeavour to persuade men that manner of spiritual eating by faith, through which, by the testimony of the whole Scriptures, we shall be assured of eternal life, and with which, damnation can not be joined. Some perchance will say unto 
The eating of Christ by faith, is no derogation to the dignity of the Sacrament, and profit the● of.  me, or will think with themselves in their mind: If this doctrine be true, then are Sacraments needless. For we may eat Christ by faith, spiritually, in such sort as you have said, without any use of the lords supper, and therefore it may seem superfluous. God forbid that the most perfect Christians and of strongest faith, should once think Sacraments to be superfluous and needless. They be the blessed and holy ordinances of Christ, by his mercy and goodness appointed for our great help and benefit, as I have in the former Sermon declared. And yet I must confess to the great comfort of many godly persons, that the faithful Christian may, and doth often feed upon Christ to salvation, beside the use of the Sacrament. For the spiritual grace and benefits, which as I have said before is the principal part of a Sacrament, is not of necessity alway so tied to the outward signs, that without them God can not, or doth not sometime bestow the same. I doubt not but the Thief upon the 
Luc. 23. 4●  Cross without use of the Sacrament, did eat the body and blood of Christ in such sort, that he was the same day which him in Paradise. We see in the Acts of the Apostles, that 
Acts. 10.  Cornelius and his company was sealed with the spirit of GOD, before the receiving of the outward Sacrament, in such sort, that if he had then immediately departed out of this life, he should have gone to heaven, which could not be, unless he had spiritually by faith eaten the true food of everlasting life, that is Christ Jesus crucified, which he fed upon most assuredly, while he heard Saint Peter preach Christ. There were in time of the Primitive Church, great numbers of godly Martyrs saved, which never outwardly received the Sacrament of the lords supper, and yet fruitfully and effectually did eat Christ by faith: And so do many at this day, which either by sickness, or by imprisonment, or by any other like cause of necessity, are tied from the outward use of the Sacraments. Yet, as I have said, God forbid that we should think the Sacrament of the lords supper superfluous, but rather exceeding profitable. In the use of that Sacrament there is a double eating, of which one helpeth the other. † As man consisteth of two parts, body and soul: so the body feedeth upon the outward 
In the use of the Sacrament, is a double eating to be noted. Our senses in the use of the Sacrament are helpers to our better receiving of the same. Hearing. Ma. 26. 26 Ro. 10. 17.  elements of bread and wife, but the soul feedeth in deed and truly upon Jesus Christ crucified. The outward eating by the instruments of our body, causeth all our senses, our hearing, our seeing, our feeling, our tasting to help our inward eating by faith, & by the same quickeneth, stirreth, strengtheneth, & increaseth our faith, that we may eat that body and blood of Christ more effectually & fruitfully. For when the faithful christian, heareth the words of Christ's institution sound in his ears, This is my body that is given for you, & this is my blood that is shed for the remission of your sins, it stirreth up his faith (for faith is by hearing) to lay strong howfast upon this promise, & in his heart doth assure himself that Christ died and shed his blood, not only for the redemption of the whole world generally, but for his also particularly, and that he undoubtedly is partaker of that blessed work of our redemption. When we hear these words, Do this in remembrance 
Luc. 22. 19  of me, our faith is assured, that it is Christ's commandment, that we should use this Sacrament, to call to our remembrance the benefit of our salvation by the death of Christ, and in heart and mind at all times, but then especially, to show ourselves truly thankful to him for the same. When our sight beholdeth upon the Table, the 
Seeing.  bread and wine by Christ's ordinance broken and powered out for us to use, the Faith is moved this to think: As surely and truly as my bodily eyes behold upon the table of the Lord the Creatures of bread and wine, as the outward part of his sacrament, and see the same broken, and poured out for me: so assuredly do I with the eye of my faith, behold the body and blood of Christ, broken and shed for me, upon the Altar of the Cross, and the same my Saviour sitting now on the right hand of god the father, with the same body and blood now glorified, wherewith upon the Cross, he paid the price of my redemption. When we see the Minister offering to us the bread and the cup, 
Feeling.  and we receive the same in our hand, and by our sense feel them: inwardly in our hearts our faith is moved to have this cogitation: As truly as our saviour Christ upon the Cross by his body broken, and his blood shed wrought our redemption, and offered the benefit thereof, to all that would believe generally: so truly am I assured that now in the use of this holy Sacrament, by his minister he offereth the same to me, particularly to be applied to myself. And as surely as my hand receiveth the outward creatures, so surely by my faith, do I receive Christ himself, and in my heart feel him, and with my spiritual arms embrace him, as the only price and means of my salvation.  
When we eat of the holy bread, and drink of the reverend 
Tasting.  cup, and by our cast have sense of the sweetness of them, and feel them pass down into our stomach there to rest, that they may be according to their nature, means to nourish and strengthen our body to continue it in life, the faith is stirred up by these senses thus to think: Even as certainly as my taste feeleth the sweetness of Bread and wine, and thereby perceive in deed, that their operation is to nourish and strengthen my body, and to quicken my natural spirits, which without such nourishment would perish: even so the taste of my faith, and sense of my heart doth feel the sweetness of Christ his body and blood, broken and shed for me and all mankind upon the Cross, and perceive it thereby to be the only food of my soul, without which I should perish both soul and body eternally. And as certainly as I feel with bodily sense, that the Bread and Wine passeth into my Stomach, and there according to their proportion, feed, strengthen, and quicken my Natural body and Spirits: so assuredly do I, with my inward and Spiritual sense, perceive the body and blood of Christ, and the whole benefit of his death and passion, to pass into the stomach of my soul, and bosom of my heart, there, through the strength of a true Christian faith to be laid up, wrought and digested, as that only nourishment that keepeth the life of the soul, and preserveth me both soul and body to eternal life. They that will christianly and charitablely, and in the fear of GOD weigh and consider these things, I trust will not think either that we make light account of the external Sacrament, or in our Doctrine teach a single and sleight manner of eating of Christ by faith, as the favourers of the church of Rome do charge us.  
And I appeal to the Consciences of all them that follow their Doctrine, whether ever they were taught to take such sweet instruction and comfort, in the use of that blessed Sacrament, or no.  
These good Fruits of that Sacrament are much furthered and increased by sundry other Godly cogitations, 
Sacraments are badges by which we Christians are known from idolaters.  which the Scriptures teach true Christians to use in the administration of it. The word of GOD teacheth that the use of the external Sacraments, is a manner of confession, whereby men acknowledge themselves before GOD and the World, that they are Christians. Therefore the faithful receiver, when he cometh to the Sacrament, thinketh this with himself: I by coming to this place protest before GOD, and his Angels, and before all the Creatures of Heaven and earth, that in my heart I detest the Religion of Jews, Turks, Infidels, Heretics, and all other that deny salvation to come by the death of Christ: and I acknowledge myself unfaygnedlye, to be of the number of them, that hope to have the favour of GOD, and to be saved by the merit and passion of Christ only. The word 
Sacraments are the seals whereby gods promises are confirmed unto us.  of GOD teacheth that Sacraments are, as it were Seals to confirm the truth of God's promises, and to strength our faith. Therefore by this seal of the Lords Supper, we assure ourselves that we are partakers of all that Legacy, which Christ our saviour in his last will bequeathed to us, that is, that his body was broken upon the Cross for our redemption, and his blood shed for the remission of our Sins. The Scriptures 
Sacraments unite us to Christ.  teach that in the use of the sacraments through Faith, we be united unto Christ, and engraffed into his Mystical body, so that we live now only by him, and whatsoever is his, by the truth of his promise, is ours also.  
The word of God teacheth, that the Sacrament of the 
Sacraments are to link us together in brotherly unity.  lords supper is a link of unity, that knitteth us together as members of one Mystical body, and therefore that we ought to be joined in mutual love and charity among ourselves, and that it is a foul reproach both to Christ our head, and to the whole body, if we hate, hurt or hinder one another. For by the use thereof, we confess that we are all members of one body, all Servants of one Master, all Children of one Father, all Subjects under one Lord and King, all Partakers of one redemption, all Heirs of one Heritage, and Gift of Eternal Life. And in so many L●●●es of Unity to be at discord among ourselves, is in God's judgement an heavy testimovie against us in the day of his wrath. Finally the word of God teacheth us that the Sacrament of the lords supper, is our heavenly Feast, in which the Lamb of God that taketh away the sins of the world, is offered unto us, spiritually to feed upon in our faith, that by him, as I have before declared, we may be nourished, strengthened, and preserved to eternal life, and therefore that we ought to be very careful so coprepare ourselves; that we may be worthy Guests for that blessed table. Wherefore I think it necessary in a word or two to teach you how Christians should prepare themselves, as worthy guests, to come to this holy Table. But before I come to that, I will first answer an evil and perverse Doctrine brought into the Church, by the Sea of Room, and the Preachers and teachers thereof, directly both against Christ's own words, and against the doctrine of the ancient fathers, that is, that very wicked men, and horrible sinners, as judas and other, do eat in the sacrament, the very Real and natural body of Christ, as fully as Peter, or any other Saint of God, or other faithful Christian hath done, or doth. This Doctrine, as it is 
Blasphemus doctrive, of wicked men's eating of the body of christ refelled. Joh. 6. 56.  reproachful to the body and blood of Christ, so it is plainly against that which Christ himself teacheth in john. For there Christ saith thus: He that eateth my flesh, & drinketh my blood, abideth in me, and I in him. As the living Father sent me, and I live by the Father, so he that eateth me, shall live by me. I add, But the wicked & naugty persons abide not in christ, nor live by him, therefore sinful, and wicked faithless persons do not eat Christ, nor drink his blood. In the same place Christ sayeth further. Whosoever eateth my flesh, and drinketh my blood, 
Joh. 6. 54.  hath eternal life. etc. I add here likewise. But the wicked have not eternal life by christ, nor shall be raised to life, but to eternal damnation: therefore it is a false and a wicked Doctrine, that judas and such other naughty persons do eat the very true, real, and Natural body of christ, for if they did, they should then be partakers of those benefits, which christ (truth itself) promiseth to them that eat him. Though this their doctrine, to any godly man may seem absurd in itself, and Christ his words against it be plain enough, and will not easily admit any gloze, yet if the ancient Fathers also teach not herein, as we do, let us be thought to devise it of ourselves. Origin sayeth this: These things have I spoken of the typical and figurative body. Much also may be spoken of the word himself, which became flesh, whom, whosoever shall eat, shall surely live for ever, (and he addeth) Whom no evil man can eat. For if it could be that he which continueth evil, did eat the word that became flesh, seeing that he is the word & bread of life: it would never have been written, whosoever eateth the bread shall live for ever. Hitherto Orig. And S. Aug. He that discordeth from 
In Mat. 15. De Trini. lib. 4. Tract. 59 Panem dns Panem. dni. Tract. 26.  Christ, eateth not his flesh, nor drinketh his blood, but he receiveth the Sacrament of so holy a thing, to the judgement of damnation against himself. And the same father upon S. Joh. The Apostles, saith he, did eat the bred that was the Lord, but judas did eat the bread of the Lord, against the Lord. But most plainly he saith in an other place, The sacrament of the unity of the body & blood of Christ, is received at the Lords table, of some to life, of some to destruction. But the thing itself whereof it is a sacrament, is life to every man and death to none, whosoever shall be partaker of it. And in the same place. To eat that meat, and to drink that drink is to dwell in Christ, & to have christ dwelling in him. And by that it followeth, that he which dwelleth not in Christ, nor hath christ dwelling in him, undoubtedly doth not spiritually eat his flesh, nor drink his blood, although carnally & visibly he press with his teeth, the sacrament of the body & blood of Christ, etc. Although I might allege a number of other places to that same purpose, yet because these fathers undoubtedly did know the faith & Doctrine of the church in their time, this may be sufficient to such, as have not a mind willingly to abide in error. Seeing none be partakers of that heavenly food, laid forth at that holy table, but such as worthily come to receive the same, it behoveth all good Christians, as before I have said, to learn how to prepare themselves to the worthy receiving thereof. And how that may be done. S. Paul in general 
How we ought to prepare our selves to the worthy receiving of the lords supper. 1. Co. 11. 18.  words brecfely showeth. Let a man (sayeth he) prove himself, and so let him eat of this bread, and drink of this Cup. The means therefore to come worthily, is to prove and try ourselves, whether those things be in us, which the worthy Guests of that Table should have. First therefore we must look unfeignedly into ourselves whether we have an appetite or desire to eat of that blessed food. For a loathing stomach never perfectly digesteth any meat, that it receiveth, but turneth it to the hurt of the body. This Appetite or desire cannot be in us, unless it be wrought by the sharp sauce of severe repentance for our sins, which we shall the better prepare, if we examine 
How we are to make trial of ourselves before we come to the lords table. Deut. 6. 5.  ourselves, by the perfect rule of God's justice in his law, & consider how far we are from the same, and what danger hangeth over our heads for the want thereof. God saith in his law. Thou shalt love the Lord thy god with all thy heart, with all thy foul, with all thy mind, with all thy strength, and thy Neighbour as thyself. That is, we should love, we should hate, we should fear, we should hope for nothing but in God, and to his glory: we should think or muse upon nothing in our mind and understanding, but that may make to the honour and glory of god. We should employ all the powers of our body, and of our wordly gifts to the same end: we should do nothing to any other man, which we would not willingly be contented should be tone unto us. If we examine ourselves by this rule, we shall see we be so far from that we should be, that ●●nos● we have not one branch thereof in us, which will more evidently appear, if we will try ourselves by every particular commandment rightly and truly understanded. Seeing then we be so far from the justice of God's law, the curse thereof must needs be due unto us, for God saith, Cursed is he, whosoever keepeth not all 
Deu. 27. 26  things written in the book of his law. In this manner if we examine ourselves sincerely, we shall thoroughly know what we are in the sight of God, as well by the corruption of our nature, as by the course of our evil and naughty life, we shall have sense of our own sin, we shall hate and detest it, we shall from the bottom of our hearts be sorry for it, with trembling minds we shall fear the heavy judgement of God against us, and so will there be stirred up in us that Godly appetite, and greedy desire to eat of that spiritual meat, which only can satisfy our troubled conscience, and cure our repentant and broken hats. etc. But though the appetite and desire be never so great, in vain he cometh to any table, that hath no mouth to eat, nor strength of stomach to digest. A true and strong Christian faith, is the mouth of the soul, and the power wherewith we do receive and digest Christ Jesus crucified, as the food of our salvation. We 
1  must look therefore to ourselves, first whether we know and understand the mystery of our redemption, that is, that the unspeakable mercy of God sent down the second person in Trinity, to take flesh of the blessed Virgin, to line in the shape of a most contemptible man in this world, and in the end to have suffered cruel death for the redemption of mankind.  
secondly whether we feel in our hearts a strong persuasion, 
2  that we also through the merciful promises of god, are partakers of the same work of our redemption. For a true Christian must not only have a general knowledge, but also by a firm faith, he must have ● particular application of the same to himself. Furthermore, as it is 
3  necessary to have both a desire to eat, stirred by a sense and feeling of true repentance, and also an assured faith to receive and digest this wholesome and comfortable medicine of our soul: so because God bestoweth not his mercy by his son Christ in vain, or to the end we should still continue in sin, we must further try ourselves, whether we feel an unfeigned desire to rise to a newness of life, and an earnest study hereafter to amend our former faults, and to strain ourselves to a Godly and honest conversation, that God in us may be glorified, and the mouths of his Enemies stopped. Lastly, we must examine our consciences, whether we have a fervent and great desire, to call to our remembrance, the unestimable Benefit of our Redemption, made by the price of his body and blood, and to acknowledge and confess the same unfaignedlye before GOD, and the World, and to yield unto him most hearty thanks for the same, and the residue of his benefits, not at this present time only, but ever hereafter, until the time of his coming.  
This is the Godly and Christian trial of ourselves, which if we use, by the grace of God's Spirit working in us, we shall become either worthy Guests, or much more fit than other ways we should be. etc.  
Happylye some will think that this Admonition is 
Objection.  a terror and torment to their consciences, to fear men from coming to this blessed Sacrament, rather than an Exhortation or Encouragement unto it. For if the Danger be in itself so great, as the unworthy Receiver eateth Damnation to himself, and the preparation and trial so straight as you have made it, it were better never to come to it. For what one is there among a thousand, that doth in this manner try his conscience? or if he do, he must needs feel so great want and imperfection, either in sorrow for his sins, or in sense of God's wrath, or in weakness of his Faith, or in the study of new life, or in the Coldness of his charity, or in the feebleness to give thinks and set forth the glory of God, or in all these things, that he must needs be overwhelmed in conscience, and feared to make himself partaker of these holy mysteries. But (dearly beloved) let 
Answer.  not this fear, shake your consciences, nor drive you back from this blessed table. This examination and trial must be within the bounds of humane frailty, and God in this, as in all other doings, for Christ's sake will use his mercy and clemency. For he knoweth our corruptions & 
Psal. 103. 14.  imperfections, and will have regard of our infirmities. Only let us not be secure, slack and negligent, but feeling by this trial great want in ourselves, with lowly, humble, and confessing hearts, let us acknowledge the same and say unto God: I am sorry O Lord for my sins, but 
A brief prayer for communicants.  not as the grievousness of them requireth, Augment O Lord, by thy spirit the sense of thy wrath in me. I believe and know with other christians that thy son hath shed his blood for me, but increase my faith, O God, and help my unbelief, I desire to live according to the calling of a christian, but the flesh and the world maketh this study cold in me: therefore do thou strengthen me with thy blessed spirit. I know it is my bounden duty to yield unto thee immortal thanks, as well for all other thy benefits, as principally for the whole work of our redemption by the death of thy dearly beloved son: but I feel this zeal to be so faint and feeble, that it is nothing according to my duty, and for that cause I life up mine eyes to the throne of thy mercy, and humbly desire thee to pardon all my imperfections and to heal all my infirmities. The sense and knowledge of my weakness may not fear me from this holy cable. For this heavenly feast is a medicine for them that be sick, a comfort to them that be penitent sinners, a free and liberal gift to such as be poor and have nothing of themselves. Christ in this feast is given as meat, without which we know we must of necessity perish. And he is given as life unto us, and therefore without him we can have nothing but death. The best worthiness that we can bring to these reverend and holy mysteries, is, that we confess our own unworthiness, to the end thy mercy may make us worthy: that we despair in ou● selves, to the end thy grace may comfort us, that we humble ourselves, to the end thy goodness may raise us up: that we accuse ourselves, to the end thy son by his merit may justify us. For though of ourselves we are able to do nothing, yet by him we shall be able to do all things▪ etc. These or like cogitations if we have, in preparing ourselves to that blessed nourishment of our ●oules, he that breaketh no● a bruised ●eede, nor putteth out smoking flax, will no● cast aside our infirmity, but mercifully receive us. The sorrowful Father which with care for his son ●ryed unto Christ, I believe Lord, but help thou 
Mar. 9 24  mine unbelief, though his faith, as it might appear, was very weak, yet obtained his purpose at Christ's han● to have his son by miracle healed. If our faith he but as a grain of Mustard seed, yet it will much prevail with God's mercy.  
The Apostles of Christ which were admitted to his last Supper were notwithstanding weak, and touched with many infirmities, although they were not altogether wicked and faithless, as judas was. They believed in Christ, they loved Christ, and they loved one an other, and yet at the very table of the Lord they showed their weakness. Peter not without some reproach of the residue, preferred himself before them all, Though all other, (saith he) be offended 
Ma. 26. 33.  by thee, yet will not I be offended by thee. They ambitiously contended among themselves, which of them should 
Mar. 9 33.  be the greater. I will not mention, that immediately after Supper they through timorousness fled from Christ, and for the time forsook him, which was an evident token of the weakness of their faith, after the knowledge of his doctrine and experience of many and wonderful Miracles. Yet it pleased the great mercy of our Saviour favourably to accept them, and to admit them as singular instruments of his grace. We may not therefore for our weakness and imperfection despair, and refuse the comfort of that heavenly Table. etc.   

¶ The third Sermon upon this part of the Text. 1. Cor. 10. 5. etc.  But with many of them God was not pleased. For he overthrew them in the wilderness. Now these are examples to us. etc. 
NOw Saint Paul in these words uttereth the second proposition of his reason against the Corinthians. Which was this, Our forefathers the people Israel were the chosen people of God, and bore his name. They had the Law of God among them, they used in effect the same Sacraments that we do●. And yet, saith he now, God had no liking in many of them, because they showed not themselves in their conversation, as the people of GOD should have done. Where upon followeth Saint Paul's conclusion, that it was not sufficient for the Corinthians, nor any other Christians to profess Christ, & to use his Sacraments and service, unless by the fruits of true faith, that is, godly conversation of life, they ratify and confirm their calling, and outward profession of Christ and his Religion, For Christians may not ly●e as Heathens do, they are called to an holy calling, to be the sons of GOD, the children of light, Citizens and subjects of the kingdom of Christ, and household servants of the family of God▪ Our life therefore should express the holiness of our heavenly Father, the obedience to the Laws of Christ's kingdom, the orders and statutes of the household of God. Christian's therefore should be such, as they are, to whose s●cretie by their calling they are joined. They are come. 
Heb. 1●. 22.  (saith the Apostle,) to the City of the living God, the celestial Jerusalem, to the company of innumerable Angels, to the congregation of the first borne, which are written in heaven, to God the judge of all, and the spirits of the just and perfect men, and jesus himself the mediator of the new Testament etc. This so blessed and high state of calling should be of Christians duly considered, that they may s●●●i● with a● godly endeavour, to frame themselves proportionably thereunto, and to shun all those things, whereby the honourable state of Christianity may be blemished.  
In these words of S. Paul here recited▪ I note these two things: first that outward profession of Christianity and v●e of Sacraments, and external service is not sufficient. And secondly when God punisheth and plagueth evil Christians for their wickedness, that it is not only done for them, whom God specially toucheth, but for example and instruction of all other that do the like. As touching the 
Mat. 7. 21. It is not sufficient to salvation, to be idle professors of god, but also doers of godly deeds.  first our Saviour Christ saith, Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father that is in Heaven: Many shall say unto me in those days, Lord, Lord, have we not prophesied in thy name? and have we not ●ast out Devils by thy name? and by thy name done great Miracles? Then will I protest unto them: I never knew you, depart from me all you that work wickedness. Mark these words I pray you, and consider that Christ's meaning can be no other but this, that outward profession of his name, and the use of external things, can not be sufficient to keep the plague of God's just punishm●t from us: but that we must als● in life and beede follow Christ and his holy wi●, and the prescript rule of god's word. Where are then the voices and cogitations of them, that among Christians and professors of the Gospel, flatter themselves in this manner, when the Preachers threaten that Gods just plagues, will come upon them for their unthankfulness, in slandering the Gospel with their wicked life? Oh, say they, we are baptized in the name of Christ, we eat & drink at his holy table in the Communion: we bear the name of the true Church of God. We receive the Gospel, it is preached in our Churches: it is read in our private houses, it ringeth in every man's ears, it is confirmed with public authority. Will not Christ therefore know us, who mercifully receiveth all? will he cast us of, & make place again for Antichrist, or for the Turk? etc. Against this hypocrisy & vain ostentation of Christianity, nothing can be more plain than y● S. james saith: Be doers of 
jam. 1. 22. etc.  the word, saith he, & not hearers only deceiving yourselves. They deceive themselves saith S. james, the flatter their own fantasies with such outward shows, & have not the substance thereof in their hearts, nor declare it with the proof of their doings, & this he declareth by a ●erie fit s●nilitude. He that heareth the word, & doth it not, is like unto one that beholdeth his natural face in a glass, & forgetteth immediately what manner of man he was. But who so looketh into the perfect law of liberty, and continueth therein, being not a forgetful hearer, but a doer of the work, shall be blessed in his deed. Christian's must not learn to know only, or to speak, but they must learn to do that, which they know. For Christianity consisteth not in speculation only, but in practise & doing, & in constant abiding therein. And therefore saith Christ, Blessed is he that heareth the word of God, & keepeth 
Luc. 11. 28.  it. This doctrine Christ confirmeth by sundry parables, & chief by this, Mat. 7. Whosoever heareth these words, 
Mat. 7. 24.  & doth the same, I will liken him to a wise man, that buildeth his house on a rock, & the rain fell, & the floods came, & the wind blew, & beat upon the house, & it fell not, because it was builded upon a rock. But whosoever heareth my words & doth them not, shall be likened to a foolish man, that hath builded his house upon the sands. etc. By which parable we are taught, the true christians should lay the foundation of their profession upon the rock Christ Jesus, not slightly heard, & coldly conceived, but deeply placed, & settled in the bottom of their hearts, & then shall stand constantly against all tempest's & storms of temptation, that the Devil or the world can work against them: because they have the testimony of a good conscience, bearing them witness, that they follow Christ, not in words only, but in imitation of life also. And contrariwise doth it fall out to them that be idle professors, & no godly doers, & most of all to them that beside idle and vain show of professions, slander God's word by their naughty and wicked life, and cause it among the adversaries, to be evil spoken of. We must therefore carefully look & diligently study, that we be not, in the Vineyard of God, unfruitful 
Ma●. 11. 13.  ●●ggetrees, making show of Christianity, with the fair green leaves of hearing God's word, coming to the Church, using of the Sacraments, talking oftentimes of the Scriptures, etc. But the sound and true fruits of godly conversation we show not. For if we remain such unprofitable trees, we shall be cut down, cast into the fire, and have our parts with hypocrites, where shall be weeping and gnashing of teeth, etc.  
The next note of this text is, that when God punisheth 
Wicked m●n are plagued of god, for their own sins to our ●●●ngle.  and plagueth wicked & naughty men, for doing contrary to his will, it is not done only for them upon whom the particular punishments light, but for the example of other also, in all ages & times. These things, saith S. Paul, are examples for us, etc. And afterward, All these things came to them as ensamples, & were written to admonish v●, upon whom the ends of the world are come. The better to understand this, I will first declare unto you two points, the one, that all things that come to man, co●e not by fortune, by chance, or by natural course only, but by the certain providence & appointment of God, & secondly for what causes, God most commonly sendeth such plagues upon men. And then will I add the conclusion, the Christians must make application of such examples to themselves, and how that is to be done. As God of his unestimable goodness made 
Nothing be●●ideth man by fortune, but all things by gods direction.  the world & all that therein is, for the benefit & commodity of man, that he might use all the inferior creatures to God's glory: so doth the same Lord & maker, by his almighty power & infinite wisdom, continue & preserve the same. My father yet still worketh (faith Christ) and I work. 
Joh. 5. 17. Act. 17. 28. Psal. 104. 29.  By him only we move, live, & have our being, as Saint Paul saith, & as David in sundry Psalms witnesseth, when thou hidest thy face they are troubled, when thou takest away their breath they die, & are turned into their dust. when thou lettest thy breath go fo●th they shall be made, & thou shalt renew the face of the earth. That we call 
Nature what it is.  and esteem nature, is nothing but the very ●inger of God working in his creatures, much more the alteration of natural courses & things done extraordinarily. As god made clouds at the beginning to water the earth, so doth he preserve them, & by his mighty power holdeth them hovering in the air, that they fall not down immoderately to drown the earth, but shed themselves temperately by drops, & sweet showers to season the same. Wherefore when rain falleth excessively to hurt the earth, or hinder mankind, as it did in the time of Noah, or when the clouds be clean dried up that there is no 
Gen. 7. 3. Reg. 17.  rain at all, as it fell out in the time of Achab, it is most evident to be the work of God, according to his justice punishing the breaking of his law, & unthankfulness of his people. So likewise as God made the air, so it is he that for like causes keepeth it in seasonable manner, sometime moist, sometime dry, sometime wet, sometime cold, sometime wholesome, sometime infectious & dangerous, whereupon followeth sickness & death of men, & murrens of cattle, etc. In like manner I might speak of the earth, the water, the Son, the Moon, & residue of the stars & planets. In all & every of which, as it is the finger of God, that keepeth them in their natural order, so it is his power that doth alter & change the same, & for causes to his wisdom known, bringeth out such effects as be hurtful rather then beneficial unto man. Therefore when we see infections, sicknesses, diseases, deaths, murraines, loss of corn or hay, destruction of cattle, great floods, burnings, blastings, & a number of such like, we must look further than into the course of nature, & understand that there is a God, & an overruler of nature, that doth those things. This is not true only in these things that appertain to nature, but in those also that be done by the will of man, or as we say profanely, by chance or fortune. For in deed there is no chance or fortune. And therefore the good father Aug. doth renounce 
Retract.  those heathenish names, & repe●ted that ever he used them. That which we call fortune, is nothing but the hand of 
Fortune what it is.  God, working by causes, & for causes, that we know not. Chance or fortune are gods devised by man, & made by our ignorance of the true, almighty, & everlasting God. Are not 
Mat. 10. 29  two sparrows sold for a farthing, & one of them falleth not to the ground without your father, yea all the heirs of your head are numbered, fear you not therefore, you are more worth than many sparrows, The sense of these words is, that the providence of God ertendeth itself to all creatures, so that there is nothing so base or simple, either without man or within him, which he neglecteth or is ignorant of. Of those things that be without man, nothing almost is of less value, or less esteemed, than a poor silly sparrow, & yet one of them falleth not to the ground, without our heavenly Father. Of such things as appertain to man, nothing is of less price than a hear, & yet one of them perisheth not, but by God's providence. This doctrine maketh greatly to the advancement of the true knowledge of God. For it teacheth us, as I have said before, not only 
God the Creator, disposer, and preserner of all.  that he is the maker of heaven & earth, & of all the creatures in them contained, but also that he doth govern and dispose them all, & preserve them that they may continue so long, as to his blessed will shall seem convenient.  
The scriptures in sundry places witness the same, both in the course of his doing in sundry Histories of joseph, of job, of Saul, of David, and in particular testimonles of sundry Godly men, and holy Prophets, but nove more evidently and zealously, than David in many Psalms, but principally in the 104. 107. Unto which places I refer the Godly hearer, for this time would not serve, if I sholh but meanly declare unto you the wholesome instructions, and assured comforts that are to be gathered, both by the 
The absurd opinion of them confuted that imagined god to govern great things and matters only without providing any whit for things of leave value.  examples and particular testimonies. Christ in the words before recited, extendeth the careful providence of God to Sparrows, and to the hears of our heads, to the end no man should think or imagine, that it is only a general providence, as many do in these days, which as they dare not deny, that the world is governed by the wisdom and power of God, so they think it an absurd thing to teach, that God is occupied about all particular Creatures, and specially them that be of the meanest sort. Therefore they expound chose words that Christ useth here, or the scripture in other places, to be spoken by Hyperbole, that is, a manner of figurative speech, passing all truth, thereby to signify a mean truth. But I would learn of these men, what it is, that saving the nature of his Godhead, may in this kind of thing be spoken of him more than truth, seeing he is Omnipotent, of infinite knowledge, and is present in all places. So much as they shall exempt from God's disposition in his Creatures, so much shall they with dishonour of God, pull from his Almighty power and infinite wisdom. We may not think it is any disgracing of the majesty of god, to draw the same his providence to the preservation and direction even of his meanest creatures. For he worketh not as men do with labour and grief, or torment of mind. His very beck, will, and countenance is enough to do, or alter all things, even to shake Heaven and earth, as the blind Heathen Poet Homer could say. Yea this is the greatest proof that can be of his exceeding maieftie, that he seethe all things, that he dispofeth and worketh all things, that he directeth all his Creatures to that end, for which in the beginning he made them. If this be so, some will say unto me, why then, as God is to be praised and thanked, for all that is good, so whatsoever is evil also, is to be imputed unto him, and no man or other creature, no nor the Devil himself to be blamed for any hurt that is done, because it is Gods will and disposition it should be, and against that, who is able to stand? And so GOD shall 
God is not the author of sin.  be accounted the author of sin, which is a wicked, and horrible assertion. These dangerous cogitations are by Satan thrust into the minds of Christians, purposely to make them to murmur against God and his providence. And as I am very loath in this Auditory, to enter into the search of God's secret Judgementes, so may I not clean omit to take away the offence of this ungodly cogitation. And yet mean I not to do that deepelye, and with intricate and hard reasons, but such, as the meanest person not void of natural understanding, may sufficiently conceive. Who knoweth not that the end whereunto any 
Every act is to be measured good or bad, by the intent of the actor.  thing is done, maketh one and the same thing either good or bad, just or unuiste? A Magistrate putteth a man to death, not for hatred of the person, not for particular reveugement, nor to have benefit by his goods, and in this he doth well, being the Minister of God, by him appointed so to die. A ruffian or a Thief, killeth a man to be revenged on him, to have his goods, or to th'end he may avoid some danger thereby, and in this he sinneth grievously. And yet to kill a man, or to put him to death is all one act, just and good in the one, wicked and naughty in the other. So GOD by his providence, may dispose those things to be done which wicked persons, as his Instruments do perform, & the same just in God, in them sinful and nought. For God in those things respecteth his own glory, or the punishment of vice and wickedness, without any corrupt affection at all.  
The naughty men whom the wisdom of God useth as instruments herein, have not the said ends, but with all endeavour seek to satisfy their own ambition, cruelty, covetousness, pride, or other sinful passion of the mind, and have no regard to the justice of God, and fulfilling of his holy will, I will use but one example, notwithstanding the scriptures minister to me a great number.  
God had often times by his Prophets, called his people the Jews to leave their Superstition and Idolatry, to leave their wickedness and naughty life, and to return to him by repentance, and yet they would not: I rose up 
Jer. 7. 13.  early, saith God by the mouth of jeremy) and sent unto you all my Prophets, and you have not heard me, nor have not inclined your ear unto me, but have done worse than your forefathers. etc. Therefore he was resolved according to their deserving justly to punish them. And who can deny, but this resolution in God was most just. For his Instrument he used the King of Assiria, a 
isaiah. 10. 5.  proud, a cruel, and a wicked Prince, who came upon the Jews and showed toward them all cruelty, and extremity, in no part respecting the satisfying of God's Justice, or the punishing of his naughty people, but the fulfilling of his own ambitions and cruel affection, wherewith he thought to enlarge his Empire, and so set forth his own glory. And who can deny but that this doonig was in the King stafull and naught, and therefore was this enil mind in him, not long after punished by GOD himself. And this maketh very greatly to the setting forth of God's wisdom, that he can use naughty Instruments, 
God useth naughty instruments to the working of good.  to punish naughty men, and turn the minds and endeavours of wicked persons to his glory, and to the satisfying of his justice, though they in no part regard the same. But I see a desire to answer the perverse cogications of evil minds, hath drawn me somewhat from my purpose.  
Let us now therefore come to the second note, that is, 
What the causes ate, that move god to plague men.  with what causes God is usually moved, to work such plagues and evils to men, & those generally are two. The first is, the punishment of sin, and the transgression of his 
The punishment of sin. Leu. 26. 40  commandments, as infinite Examples, and almost the whole course of the scriptures teach us. For their own sins, saith Moses, and for the sins of their fathers, shall they be plagued to confess their iniquities. etc. And again, If you shall leave the Lord your God, and 
Jos. 24. 20.  shall serve strange Gods, he will turn himself and punish you. But of all other places most plainly, Deut. 21. levit. 
Deutro. 21.  26. ver. 14. Where after god hath signified what worldly blessings should come unto them, if they did observe and keep his laws, he addeth: But if thou wilt not obey 
Leu. 26. 14. etc.  me, nor do all these commandments. etc. then will I also do this unto you, I will bring upon you fearfulness, a consumption, a burning, and the burning▪ ague to consume the eyes, and make the heart heavy, & you shall sow your seed in vain, for your enemies shall eat it, and I will set my face against you, and you shall fall before your enemies, and they that hate you shall reign over you. I will break the pride of your power, and make your Heaven as iron, and your Earth as Brass, your strength shall be spent in vain, neither shall thee Trees of the Land give their fruits, I will send wild beasts upon you, which shall spoil you & destroy your cattle, and make you few in number, for your high ways shall be desolate: I will send a sword among you and when you be gathered in your Cities, I will send the pestilence upon you, and ye shall be delivered into the hand of the enemy. And so continueth God to reckon up all these miseries and calamities that any ways may come to man, and that he will send them. Whereby we are by the mouth of God instructed, as well that such plagues and miseries come (as before I have said) by the providence and appointment of God, as also that they are usually cast upon men for sin and wickedness, and for revolting from his holy will and true worship unto superstition & Idolatry. But here we must have in mind that which S. Paul meaneth in this place, that God showeth not his particular punishments only because of them whose persons they touch, but by their example call other home also, that be gone astray. And in deed happy is he, that came 
punishmenes sent from god for exam●ples sake.  learn to take heed by other men's peril, before the scourge light upon himself. Our corrupt nature understanding that God is a just God, and will punish sin, when we see any notable plague or misery sent to a man, by and by with great rigour we condemn him as a very evil man, though in deed, we never knew evil by him. And because God doth not in like manner touch us, we flatter ourselves, and persuade our own minds that God favoureth us, and is delighted in our manner of life, though it be happily far worse than the other, and so do we feed ourselves in vanity, and continue in wickedness. But S. Paul in this place, and Christ ● 〈…〉 Lake teacheth us another manner of Lesson. Whenn certain told Christ of them, whose blood Pilate had mixed with their sacrifice: Why (saith Christ) 
Luc. 13. 2.  think you that these Galileans, above all other were greatest sinners, because they suffered such punishment? Nay, I say unto you, unless you all repent, you shall in like manner perish. Or think you that those 18. that perished by fall of the Tower of Siloah, were of all other in Jerusalem, the greatest sinners? Nay, I say unto you, unless ye repent, ye shall all in like manner perish. Here first we are taught that not only they, upon whom the external punishment lighteth are sinners, but all other, even the very child that is this day borne, if God's justice consider him in himself: much more such, as in continuance of their life, have heaped on sin daily, by wicked thoughts, naughty words, and evil doings, and therefore if God should deal with all according to his justice, it should fall to all other, as well as to them.  
This did good and godly men understand, as David when he said. Enter not into judgement with thy servant O 
Psal. 543. 2.  Lord, for if thou observe our iniquities, who shallbe able to abide it? And therefore Christ our saviour teacheth us daily to say, Forgive us our trespasses, etc. There is no man but he trespasseth, & deserveth God's punishment, which thing, if christians would according to duty consider, undoubtedly they should be moved both more favourably to ●●ge of other men, & when they see their punishments, to be afraid also of themselves. For this they should certainly in godly meditation think which themselves: Seing that all men are sinners, if God did not mean by example of such punishments to stir up other, he would secretly punish than, & not to openly show his wrath. Therefore by sight of such examples, we must not only be moved to praise God, & to extol his justice for punishing iniquity, but euter deeply into ourselves also, & search our own consciences, lives, & doings; whether there be not as great, or greate● cause in us to pull the just wrath & plague of god upon our 〈…〉, if we in time repent not, and turn to him for mercy. ●lms must we learn to apply to our instruction, not only such exam●ples of God's justice, as in our life time we see against wicked & notorious sinners, but other also that are recorded in the holy scriptures. For whatsoever things are written they are written for our instruction, that they may be examples for us, upon wh●● the lattes' ends of the world are fallen. It is written. Num. 11. That the children of Israel whom god by Moses delivered out of Egypt, lusted wickedly against GOD, saying: Who shall give us flesh to eat, we remember 
●um. 11. 4.  the fish that we did eat in Egypt, the Cucumbers & Popons, the Leeks, the Onions, & the Garlic, but now our soul is dried away, we can see nothing, but this Manua, They did not only luthe gods good blessing toward them, but also longed and lusted, after their own gross feeding in Egypt. Therefore God satisfied their desire, and fed them with Duailes, a whole month together, but their own lust was their destruction, and white the meat was yet in their mouths, the wrath of God came upon them, and destroyed a great number of them.  
This should be one Example for us, that we do not in like manner loath the sweet and dainty Food of the Gospel and Doctrine of our Salvation by Christ, which God miraculously hath restored unto us, that with murmuring hearts, lust lewdoly after Oyni●●s, garlic, and other stuicking and gross feéding, wherewith we were fed in Egypt under Antichrist: I mean Masses, Pardons; Purgatory, Pilgrimages, and such like corrupt food of our souls, that may make us to savour ill in the fight of the Lord. For if we do, God will deal with us, as he did with them: he win make our ownt ●●st to he our confusion, & the means to pull his just wrath upon us. It may be, that he will satisfy our unthankful desire, but it will be in such sort, that they which long most greedily for it, will soonest, be weary of it, & feel the punishment thereof most bitterly. It is written Num. 25. That the people defiles 
Num. 25. ●●  themselves with wkoredom, with the daughters of Moab. and that for the same wicked offence, 24000. were slain, and because the chief Ringleaders of that lewdness, that gave example to the other, were Nohle persons, and the héades and Peers of the people: god commanded Moses for the more terror of other, to hang them up against the S●●. And shall we think in these days, when Adultery and whoredom overwhelnieth the earth, and is of all sorts almost esteemed a small offence, or none at all, that god will suffer the same unpunished? No surely, though his long sufferaunte to allure us to repentance, beareth of for the time the execution of his present wrath, when it cometh it will be the greater. It is written Nun. 16. That Corah, Dathan, Abyram, with their confederates murmured against Moses & Aaron the Magistrate & Minister, by gods special providence appointed to deliver his people, & to guide them through the wilderness, & they said: Ye take to much upon you, why do you lift yourselves 
Num. 16. 3.  above the congregation? is it a small thing, that thou hast brought us out of a Land, flowing with Milk and Honey, to kill us in the Wilderness? except thou make thyself Lord and governor over us also? etc. But God declared how grievous and unpleasant a thing it is in his sight, for people to rebel or murmur against their samfull Magistrate, and took the reproach thereof unto himself. And therefore caused the earth to swallow up, the chief ring leaders of that mischief, and destroyed of the residue 14700. Hereby they may learn what is due unto them, and what will come upon them, which not only in their hearts secretly, but openly in their assemblies, when they dare murmur at our gracious Governor, whom God hath appointed to deliver us out of Egypt, and by the Gospel of his son Christ, to bring us into the Land of promise, and cause their patrons and defenders in their slanderous Libels and books openly published, like traitoures to disgrace her majesty with titles of an Usurper, a schismatic, a feducer of the people from the Church of God, and they that be at home give out the same things, in their secret speeches. And all as truly and justly, as Dathan and Abyram charged Moses with usurping authority over them, and with leading of the people purposely to destroy them in the Wilderness. But I doubt not, the God of truth witted (as hither to be hath done) take upon him the defence, and preservation of his lawful Magistrate and Governor, against these traitorous murmurers, and mutterers, and in the end, unless they repent, will send them their just reward. In the mean time we ought in our prayers earnestly to call upon God, that he will hold his merciful hand over us, and that he will move the minds of our Prince and Counsel, to have a more careful eye to these murmurers, which openly show themselves by forbearing our communion in Prayers & Sacraments, and in the mean time with greedy minds lust & long for that ●ay, in which they may pour out their traitorous malice toward God & their Prince. Moreover, it is written in Esay: That even in the time of that good 
isaiah. 36. & 37.  king Ezechias, who had cast out superstition and idolatry, and very exactly reform Gods true Religion, according to his: law, yet that the ●●uell Tyran●● Sennacherib & the Assyrians entered Jewrie spoiled the country, destroyed all their great Cities, & besieged the City H●●●●●alem; & the king himself in it, than which calamity, the people of God had scantly at any time felt a greater or more grievous. And what I pray you might be the cause hereof? undoubtedly because the people did unthankfully receive the godly & happy reformation of Religion. Some murmured at it, & kept their monuments of idolatry for a day, some received it holowly & coldly: either to please the Prince, & to have some benefit or countenance by it, or else to keep themselves from the penalty & danger of the Law. The most that did soundly embrace it, did not conform themselves in life accordingly, but with little or no amendment, continued their old corruption. Some notable faults were also in that king himself, though otherwise a blessed Prince. Therefore God used that sharp scourge, as well justly to punish the obstinate, as also to bring the repentant home to his mercy & reformation of life. By this we are taught, that albeit it hath pleased God by our Prince, to cast out superstition and idolatry, to drive away the usurped power of the Bishop of Rome, to restore true religion, & the right use of the Sacraments, & by law and authority to confirm the same: yet we may not herein flatter ourselves, as though we were safe from God's displeasure, or greatly in his favour. For if we do not thankfully receive this his unestimable benefit, & in life and godly conversation conform ourselves unto it, that his name may be glorified in us: we must assure ourselves, that this will fall to our great judgement, & that in the time of our Ezechia, he will plague us, as he did the Jews by Sennacherib, in time of their good king. Thus have I noted unto you, three or four examples, that by them you may know how to apply the res●ue. Now least by rashness and ignorance, men uncharitably condemn the 〈…〉 and good man, because he seethe him touched with affliction and trouble: I must let you 
Afflictions are laid upon the righteous to try them withal.  understand that beside the just punishment of the open and notorious 〈…〉 whereof hitherto I have spoken, there is also an other cause wherewith God is moved, to se●●● among men myself, trouble, affliction, and griefs of this world, that is to try and prove such as be good and godly; that their virtues may more shine among men, to the honour and glory of God. The furnace (saith Jesus 
Eccl. 27. 5.  Syrache) trieth the Potter's vessel, and affliction trieth the just and godly. And Solomon, As silver and 
Prou. 17. 3.  Gold is tried by fire, so doth God prove and try the hearts of men. Your Fathers (sayeth Judith) were 
Judi. 8. 21.  tempted that they might be tried and proved, whether they truly from their heart worshipped God. In this ma●●●r GOD tempted and proved his faithful servants, Abraham, joseph, and job, that by the trial of their constancy, their faith might he the more notable and famous, and both themselves more in faith confirmed, and GOD, as I have said, by them more glorified. When God cast upon job all those miseries, which the Scriptures mention, his unnatural wife and unkind friends, with rash and uncharitable judgement, would needs persuade him that it was the anger of GOD, and just punishment for his sins, that brought all those things upon him. But he stayed upon the testimony of a good conscience, and the constancy of his faith, assured himself of the good will and favour of GOD, and therefore he took all patiently, saying. The Lord gave it, and the Lord hath 
Job. 1. 21.  taken it away, even as the Lord will, so be it. In which words we have to learn the exceeding comfort, which the godly take in the midst of their troubles, by the doctrine of the providence of God: whereof I spoke before. For because nothing is done without him, by his only sufferance tyrants persetute, they spoil men of their goods, they cast them into banishment, into prison & bonds, they kill them, and exercise all kind of cruelty against them. It is his will also that men be afflicted with sickness, with poverty, with hunger, with cold, with slander and reproach, with loss of children and goods, and with all miseries that may fall in the life of man. But because the same Lord and God, which as a just judge sendeth all these things, is also a most merciful, tender, and kind father: undoubtedly he will not suffer any thing to happen to us, but that shall be profitable, and a furtherance to our salvation. Wherefore in all troubles, and miseries, seem they at the beginning never so grievous and untolerable), the godly receive them, and adyde in them, not only with patience, but with joy and gladness▪ They are persuaded, as the truth is, That God chas●ise●h every son that he 
Heb. 12. 6.  receiveth, and therefore with cheerful hearts, 
Rom. 5. 3.  They glory in their afflictions knowing that tribulation bringeth patience, patience experience, experience hope, and hope confoundeth not, nor maketh ashamed. This comfort it was that made job so patiently to abide loss of goods, the spoil of his lands and houses, and the miserable destruction of his children. The same comfort caused joseph, with like patience to endure bondage, imprisonment, slander, reproach, and danger of his life. For he was assuredly persuaded that nothing was done, without the certain providence of his loving and merciful Lord and God, and therefore was assured, that it would fall out to the best in the end. This if we sound and truly consider, we shall neither rashly condemn other, whose sins be not notoriously known, and when any evil happeneth to ourselves, by this comfort, we shall sustain it patiently.  
Now have I briefly declared unto you, as you have heard, first that outward profession and external service, 
1  and use of Sacraments, is not sufficient for Christians, but that to the glory of God, they must confirm their calling, with the practice of a virtuous & godly life. Secondly 
2  whensoever misery or plague happeneth to man, it cometh not by chance or fortune, or by a course of nature, as vain worldly men imagine, but by the assured providence of God, that seethe, knoweth, & worketh all things. Thirdly, 
3  that God is moved with two causes, to cast such miseries and afflictions upon men, sometime by just punishment of sin, for transgression of his holy law, and secondly to try the faithful and godly. And lastly, I have told you, 
4  what good instructions are to be taken of true Christians, in both those ways. It remaineth that we pray unto God most heartily, that this doctrine may be so imprinted in our harte●, as it may bring forth due fruits to his glory: to whom be honour and glory forever and ever. So ●● it. ⸪    

¶ Certain Sermons upon this Text. Mat. 13. 3.  The seed sour went out to sow his seed, and some fell by the high ways side, and the fowls of the air came and devoured it up, some fell on stony ground, where it had not much earth, and anon it sprung up because it had no deepness of earth: but when the Sun rose, it was burned, and because it had no root it withered, etc. 

THe holy ghost in the scriptures, sundry times resembleth God, to a husbandman. And as there be sundry kinds of husbandry, so doth he, in divers respects, 
Christ compareth the church to husbandry especially in pasturing, vintage, and tillage. Psal. 23. 1●  compare the Church & people of God, to the parts thereof. Ancient writers, make three parts of husbandry, Pasturing, Vintage, & Tillage. To all these do the scriptures compare the Church of God. The Lord is my sheepard (saith David) therefore can I lack nothing, He shall lead me forth in a green Pasture. etc. And again, We are the people of his pasture and the sheep 
Psal. 95. ● Joh. 10. 11  of his hands. And Christ himself saith, I am the good Sheepard, etc., and my sheep hear my voice. As touching Vintage, Christ saith, I am the true Vine, & my father 
Joh. 15. 1. Esa. 5. 1. etc.  is the Husbandman. In Esay God maketh a long discourse, declaring his Church & people to be his chosen Vineyard, planted in a very fertile ground. To which parable Christ also alludeth in S. Matth. To Tillage he compareth 
Mat. 21. 33 Joh. 4. 35.  his Church, in S. Joh. Do not you say, there are four months and then Harvest cometh? Behold, I say unto you, lift up your eyes, & look upon the countries round about you, because they are white & ready to Harvest, and he that reapeth shall have his reward, that he may gather in fruits to everlasting life. And in S. Mat. There is a large harvest, & few workmen: desire 
Mat. 9 37  the Lord of the harvest, that he will thrust forth labourers into his harvest. But in no place more plainly, than in this parable of the seed sour, which now I have recited unto you. This the spirit of God doth of purpose, by these 
Why the Spirit of god doth compare the church to husbandry as beforesaid.  familiar similitudes to set before our eyes, and to impress more deeply in our min●●s, partly the great goodness and singular care of god toward us, partly to teach us our duty toward him. As the husbandman travaileth, and hath great care of his pasture, his vinyeard, and Tillage, and leaveth nothing undone, whereby he may further them, so ought they to answer his expectation & to yield fruit accordingly. But as touching this parable of the seed 
Interpretation of this parable of the seed sour.  sour, ye have to note these parts. God is the husbandman, the Preachers of the word are the seed sowers, the seed is the word of God, the ground is the hearts of men, the duiersitie of the grounnde, noteth the diversity of men's dispositions in hearing the word of God. If preachers 
Preachers are authori●ed by god in their calling. 1. Cor. 4. 1.  be the seed sowers, then have they authority from God, as doing his service, and as coming in his message: and therefore saith Paul, Let man so esteem us as the servants of Christ, and bestowers of the secrets of God. They must be heard therefore as the messengers 
What ●●●mat●●● ought to be had of preachers.  of GOD, they must be esteemed as his servants that come to sow the seed of salvation in the hearts of men. It is the word of God that they utter, and aught to have the Majesty of his person, though it be uttered by the mouth of a mortal and frail man. The Prophets say thus: Thus saith the Lord. The mouth of the Lord hath spoken, and yet were they men that delivered the message. So God honoureth his messenger, that though he be covered with frail flesh, & sometime also stained with sin: yet he maketh him, his mouth, to open his will unto his people. When you received the word of me, 
1. The. 2. 13.  you received it not, as the word of man, but as it was in deed, the word of God. And to the Galathians, 
Gal. 4. 14.  You refused not my infirmity in flesh, but you received me, as the Angel of God, yea even as Christ jesus. And again to the Thessalonians, He that rejecteth 
2. The. 4. 8  us, rejecteth not us, but God, who hath given his holy spirit unto us. And for that cause sayeth Christ, He that heareth you, heareth me, and he that rejecteth 
Luc. 10. 16.  you, rejecteth me. And God in his Prophets, always taketh as to himself, that contempt, or that reproach, that was shown to his Ministers, whom he sent unto his people, & threateneth for the same, most grievous punishments. This should they consider, which in these days make so small account of Preachers, and Preaching of god's word, that they esteem neither any thing of less price, nor any 
How those are to be thought of who lightly regard-either preaching or preachers.  persons of less credit. But therein they show, both how little regard they have of their own salvation, and how lightly they esteem the glory and Majesty of God, who offereth that benefit unto them by his Preachers.  
The word of God by Christ's own exposition, is the 
1. Pet. 1. 23. That the word of god is resembled to seed, and why. Esa. 40. 6.  seed: and so saith S. Peter also, You are new borne, not of mortal but of immortal seed, through the word of God, that liveth and abideth forever. All flesh is grass and all the glory thereof as the flower of grass, grass withereth, and the flower falleth, but the word of God abideth for ever, and this is the word which by the Gospel is brought unto you. Very fitly and ap●lye is the word of God resembled to seed, aswell of divers other properties, as principally, that seed, is in appearance, a small and contemptible thing, but very profitable, and of great strength and virtue, so as without it, all kinds of things would perish. Of a little seed, you see a very fair and beautiful flower▪ of a small kar●ell, a large and a fruitful tree, of a mean acorn, a huge and main Oak. If you make a seed of most precious and rich metal, it can not have this strength, and grace with it.  
Even so the word of God, in estimation of the world is simple, 
The power of the words of god in itself, and in the estimation of the world. Rom. 1. 16. What gods word worketh in the hear●●s.  base, & contemptible, but in virtue, power & strength, exceeding great & marvelous. I am not ashamed of the Gospel (saith Paul) for it is the mighty power of God to salvation, of all them that believe. By secret power that the spirit of God giveth it, it altereth the minds of men, it lighteneth their hearts, it engendereth a new will, it bringeth forth godly & holy doings as due fruits thereof, it changeth not only particular men but whole Empires, kingdoms & countries, it worketh the which in no wise can be wrought by the counsels, wit, wisdom, cunning, policy, or strength of man. This strength and power of God's word doth S. Paul speak of. We preach Christ crucified, 
1. Cor. 1. 23.  to the jews a stumbling stock, to the Grecians foolishness, but to them both being called, we preach Christ the power and wisdom of God, etc. God hath 
Verse. 27.  choose those things, which are foolish in the world to confounded the wise, God hath chosen the weak things of the world to confounded the mighty. The effect of this, appeared immediately after the Apostles in themselves contemptible, & yet unblemished, who with the despised and loathed doctrine of Christ crucified prevailed, & prospered through 
How gods word prevaileth even against man's wisdom and cunning.  out the world, notwithstanding the wisdom, the learning, the policy, the power of the world did set itself against it: and as a little Muster seed, the Church of God by the power of the Gospel prospered, and grew to great largeness, so that the poor fowls of the air, that were chased out of the woods, by tyranny and persecution, did rest in 
Example of the Apostles time.  it, and with quietness of conscience, though with trouble of the world, settled themselves, and builded their nests therein, The like hath been, even of late years, wherein, it hath pleased our merciful God, to renew his Gospel, 
Example of later, and of these present times.  and to send it into the world, so that the godly with great comfort see, and the whole world may perceive the mighty power of God, in prospering his Gospel. What conspiracies, what edicts, what cruel Massacres and murders, have been to suppress the Gospel; all men do know, and those that fear God, with pi●ief●●● hearts lament it. Even now are wrought those things, of which David prophesied 
P●●●. ●. ●.  many hundred years before, Even now the nations fret & fume, even now the enemies of God, have their vain wicked and Devilish devices: even now the Princes of Antichrist's band, conspire and lay their heads together against Christ, and agaynsts his word. Let us 
The imaginations, practices, & means of the wicked to withstand gods word.  break their bands asunder, say they, let us cast of their yoke, let us by all means we can, seek the confusion of those Princes, countries, Noble men, and other, which in any place maintain this new preached Gospel. Let it be wrought by policy, by perjury, by craft and dissimulation, by violence, by cruelty, by mischief, by murder, by any means that may be. Let us root from the face of the earth these Protestants, these Hugonotes, these Hererikes, which at this day trouble the whole world. If we cannot work it by force, let us by policy, and under colour and pretence of great friendship, bring them into our snare, or at the least, with making fair offers, let us dally with them, until we may work that, that we would do. Sed qui 
Psal. 2. 4.  habitat in Coelis deridebit eos, & dominus subsamnabit eos▪ i. He sitteth in Heaven that shall deride and frustrate all their counsels, with a Rod of iron, he shall break & scatter their purposes: unto Godly Princes and Magistrates which he hath rapsed, as Nurses and Fosterers of his Gospel, he shall (I doubt not) as often times he hath done, bewray their dissimulation, display their policies, sparkle their conspiracies, and confound their denises, in such sort as his holy word and Gospel, shall remain to the comfort of his Children. Though by all cruelty, to their further condemnation, and to the heaping of greater wrath in the day of God's wrath, they slay & kill great numbers of his people▪ yet of the very ashes of the same, and of their blood, he will raise up other to his glory, which maugre their malice, shall freely teach and preach his word. A Tempest of 〈◊〉, may blow down a 〈◊〉 of 〈◊〉, 
The increase of the church by Martyrdom 〈…〉 d in a similitude.  but in blowing do●ne one▪ Stalk, it shall ●ast out ●n hundred Seeds, which after shall grow and prosper. Even so by extremity of tempestuous persecution, some Preachers and professors may be murdered, but of their blood other will spring. Num Sanguis Martyrum se●●●● evangelii. i. For the Blood of Martyrs, is the Seed of 
What increase, only co●●●●eth by Martyrdom.  the Gospel. Yet am I not of that mind, that the Gospel▪ in the World shall ●● prosper, that it shall have a setteledde quietness. For undoubtedly, antichrist shall not be utterly overthrown before the last day, but continually, between this time and that, shall make war against the Saints of God▪ and travail to suppress this happy ●eede of Christ his Gospel, wherewith he his so grievously wounded, and his Kingdom shaken. 
2. The. 2. 8.  But he shall never be able utterly in extinguish it. S. Paul saith that he shall be deadly wounded with the Spirit of God's mouth, that is, his holy word: but he shall be taken away by the brightness of his coming. The Justice of God, for the unthankfulness of people, may suffer his Gospel to be oppressed in some one Country, as England, or some other place, but in other yet, it shall prosper and increase, norwithstanding all the endeavours of Antichrist to the contrary.  
next is, that we have to speak of the ground and the diversity thereof. And here I may not let pass● a very profitable instruction, to be taken out of this parable, against the malicious interpretation of many in these days, & I doubt not but there was the like in Christ's time, & ministered to him the occasion to ●●ter this Parable. When many 
An objection made against the credit of the gospel and the preachers of it because it is likened to seed  see the Doctrine of the Gospel so much preached, & beaten into men's ●●res; and consider how small fruit cometh of it, being so many that reject and contemn it, and so few that frame themselves according unto it, but the ●ice & wickedness rather daily increaseth: by and by with very corrupt judgement, they either 〈…〉 the Doctrine it self, or the perf●●s that be the Minister● & teacher's thereof. Oh, say they, if this were Gous' ●ra● word▪ & his right doctrine of the Gospel, as it is pretended: undoubtedly, it would work in men's ha●tes, altar their minds, and bring forth fruit accordingly▪ ●●r as the Prophet saith: As the sweet 
Esa. 55. 10.  d●● and shower ●●raine returneth not ba●ke in vain, ●●●●●y●●eneth and seasoneth● the earth: so gods true word returneth not in vainer but effectually doth that for which it was sent. Or, if this be the true gospel, and right word of God, surely the fault is in the Ministers, that be not such persons, nor do not deliver it so zealously & so sincerely as they should do▪ & therefore their preaching prevaileth not in the hearts of men. And thorough this persuasion, their groweth in them, an odious and unchristian contempt, and despising of Ministers and Preachers, so that forgetting themselves, they cast fault of all evil in these Days, upon the Ministers and Preachers. But 
Answer.  with as good right might they condemn, and contemn the Prophets, Christ himself, and his Apostles. Esay preached among the people of God above 60 years, or 〈…〉 some account 80. jeremy taught 41 years, and other Prophets proportionabl●ly, and I trust they will not say, that either 
Some preachers had but barren success and yet was their doctrine ●●●●he.  their doctrine was not right or good, or else that they were evil men. Yet with how final fruit they preached, in comparison of the multitude of evil, the whole course of their writings, & their lamentable complaints declareth, and the event of God's just judgement in punishing the Jews, evidently proveth. For that only cause that they contemned his word, and returned not to him by repentance, he brought upon them the King of Babylon, who in the ninth year of Zedechia, King of Juda, came and all his Host against Jerusalem, and Besieged it, And in the eleventh year of Zedechiah, in the 4 month took it, and ransacked the City. And all the Prince's of the King of Babylon came in, & sat in the middle gate, the chief gate of the City, even N●●egall, Sar●ser, ●amga●n●●●, Sars●●him, Rabsari●, Rab●●ag, with all the resi●●● of the Princes of the King of 〈…〉 God thus plaguing the profane contempt of his word, when after so long Preaching no fruit would follow. And yet was not leremie in fault, nor the true Prophets of God for the iu●●sion of those strangers, for the overthrow of this noble Ci●e, or for the grievous captivity of this woeful people▪ Nay, the looseness of their own lives, the secure contempt of God's holy word brought all those plagues justly upon them, that they like flocks of sheep were, after great hurly burly in their own country, carried away captives into their enemies Laud. And this success (through their own ingratitude and other intolerable vices) had the preaching of the Prophets, among the people of the jews in those ●●yes.  
In like manner I might say of Christ, and his Apostles 
The like to be said of Christ and his Apostles.  and Disciples, which preached among the jews a good time, and in deed with small fruits, in consideration of the purity of the Doctrine, the excellency of the Teachers, and the wonderful works and miracles, that were by God's power wrought for the confirmation of the Gospel.  
But in this answer I compare not the Persons, which I cannot do without intolerable pride and blasphemy, but I compare the causes, which are all one with them and 
The cause of barren success, is all one to the present preachers, as was to the prophets, & Christ and▪ his apostles and yet is not their success the less.  with us. The Gospel and Doctrine that we preach, is the same that Christ, the Prophets. & the Apostles taught before us, and have left unto us, although we, in comparison of their worthiness, are silly and sinful worms of the earth. And yet (in the fear of God and himblenesse of heart, I speak it) I doubt not, but we are far from that wickedness, and foul blemishes, that partly open adversaries, partly politic and worldly professors, would have to be noted in many preachers of these days. They are not able to speak or devise worse of us, than the jews did think and speak of Christ himself, of his blessed Apostles, and of the holy Prophets of God. Happylyeby our infirmities, they may have greater likelihood, but that in those days was and now is, nothing but a colour, and pretence of reprobate minds, to feed themselves in the wicked contempt of God's word, or to excuse and flatter themselves, in not conforming their lives accordingly. I 
How grievous it is for preachers to offend.  defend not the wickedness of ministers, God forbid. It were better a millstone were hanged about our necks, and we cast into the sea, rather than our life or evil dealing, should be an offence to any, or hinder but one man, from 
Why preachers offences are not to be made more grievous than they are.  the true embracing of the Gospel. But my meaning is to take from obstinate and ungodly minds, such excuses and pretences, as they make to nuzzle themselves in wickedness. Christ by this parable, teacheth them to judge otherwise, and to look into their own bosoomes, and to examine themselves of the cause, why his word taketh not place in them. Though the seed sour be never so honest a 
The true cause why the word preached doth not alway bring forth fruit.  man, never so skilful and cunning in his trade, though he have made good choice of his seed, and purged it never so clean: yet if the ground be barren and nought, his labour is lost, and the seed prospereth not. And on the contrary part, if the sour be an evil man, and unskilful in sowing, and that he doth it negligently, and have small desire it should prosper: yet if thee seed be clean, and the ground good, the good Seed will prosper, and come to some good fruit. Yea, we see seed falling by chance, into good and batteling ground, to spring up & grow. As the word of God is the seed, so is the ground the hearts of them that hear it. Wherefore let not men flatter themselves, and with the cloak of other men's faults & blemishes, 
The godly do always take pro 〈…〉 of the preaching of the word.  hide their own evil nature & dispositions. The good mind, though by chance only it hear the word of God, or though he hear it read but of a child, or any other person, it doth him good, it sinketh into his heart, & worketh to good effect. The godless heart, though he hear never so good a man preach, though an Angel from Heaven do speak unto him, though Christ himself should teach him, he would be never the better, or at the least, the seed would not unto good fruit, prosper in him. But this, christ most evidently declareth, by the harietie of the ground, which next followeth to be spoken of: Some (saith Christ) fell upon the high way. The high way resembleth the minds of such as be continually occupied, with the trampling of wicked cogitations, & perpetual use of evil doing, so that they war hard & have no sense of repentance, nor remorse of conscience, whatsoever they hear 
The first kind of ground.  or whatsoever is spoken unto them. Therefore the sede of gods holy word when it is preached unto them, it lieth in the top, & as it were, swimmeth in the ear, but it sinketh not into the heart, nor can take any root of godly persuasion: and therefore it lieth open to fowls of the air to take it away, and to devour it. The fowls that eat up the seed of god's word in 
Three sorts of fowls which do eat up the seed of god's word in the heigh ways.  the high way, are the Devil & his Imps, & Ministers of his own begetting & breeding, which be in number infinite, but I will speak only of two or three, which I may justly compare to the ravenous & filthy Harpies, which the Poet's speak of: The first is, Worldly Security, the second, godless Gentility, the third; Obstinate Papistry. Worldly Security, lulleth men asleep in the delights and cogitations 
Of worldly security.  of worldly pleasure, so that they cannot fruitfully hear either that sweet songs of Gods merciful providence, alluring them to repentance, or the dreadful threatenings of his judgements fearing them from evil doing. But still they lie, as it were be 〈…〉ed and senseless, in a dull & heavy slumber, much like unto them that be taken with the drowsy sickness called Lethargus: Speak & cry unto them as loud as you will, they hear nothing, nor will show any token that they are alive, if you prick them with a pin, they will open their eyes, and look sternly a little while, but by and by they are aslecpe again, and lie as they weredead. Even so they, whose hearts be over whelmed with Security, if a man preach God's word unto them, be it never so godly or earnestly done, it nothing moveth them, but if you prick them a little, or pierce them to the quick in any matter, particularly touching themselves, they will look up somewhat stearnelye for the time, as though they were angry with you, but by and by, they are asleep again, and show no sense of any good counsel that you have given them. If we cry generally, to all that profess Christianity, and 
The inconvenience of pre achingi● generality.  principally to this Realm of England, that God of his exceeding goodness, in these latter perilous days, hath beyond all our expectations almost miraculously restored to us, the truth of his Gospel, not that we should continue in sin and wickedness, to the defacing of his glory: but that we being lightened with the brightness thereof, should learn that Christ Jesus our saviour, hath paid the price of our redemption, & delivered us from the captivity of sin, sathan, death, and hell, that We might walk before 
Luc. 1. 74. 75.  him in holiness and righteousness all the days of our life: If we tell them, that by their baptism they covenanted with God to forsake the Devil & all his works, & that they 
Rom. 6. 3.  are baptised into the death of Christ, that as they be partakers of his death, so also should they be partakers of his cosurrection, to the end that as Christ is risen from death, so also we should rise from the death of siun, to newness of life: If we preach unto them never so often, that by the benefit of Christ 
1. Pet. 3. 7. Rom. 8. 17.  his Passion, we are made the heirs of God with him, and the children of light, & therefore that we should walk, as is worthy our vocation, & not to be partakers of the works of darkness, and pass our time in surfeiting, in banqueting, in drunkenness, in chambering & wantonness, in contention, strife, & Emulation, but that we should put on Christ Jesus, & not satisfy the lusts of the flesh, to the liking thereof: If we say, that we are by our profession, Citizens of heaven, & of the household of 
Eph. 2. 19  God, & for that cause that our conversation should be Heavenly, with manifest declaration of the contempt of this miserable world, & the transitory vanities thereof, yet I say, though we preach this often, though we still call upon them, Security so lulleth them on sleep, that they cannot hear these sweet and Godly exhorta●●●s. Ye● though we change out copy, and ring in their ears the terrible threatenings of God, and declare, that this lamentable unthankfulness, in receiving the Doctrine, and light of his truth, must needs provoke God's justice most grievously to plague us: when we in this manner cry out unto them, it will not waken them. We tell them often, that God must be the same God toward us, as he was toward his people of the jews, that he must show the same Justice to England, that he did to Jerusalem. Unto Jerusalem Christ with lamentable mind said: Oh Jerusalem, Jerusalem, which killest the Prophets, 
Mat. 23. 37  and stonest them to death, which are sent to thee, how often would I have gathered thy Children under my wings, as the Hen gathereth her Chickens, & ye would not. Behold, your habitation shall be left unto you desolate, And to England he now sayeth: O England, 
How god calleth Engto repentance and without repentance what is like to befall it.  England, how often times have I called thee? how sundry ways have I provoked thee? how abundantly have I powered out my benefits and blessings upon thee? how earnestly have I by the mouth of my Preachers, clocked and cried to thee, as an Hen doth to her Chickens, that thou mightest awake out of thy security, and by repentance, return under the shadow of my wings, there to be safe from all the greedy Kites & Eagles, that hover ready to pray upon thee, & yet thou wilt not: therefore thy house shall come to confusion▪ I will take the light of my Gospel from thee, and give it to a people, that shall show the fruits thereof. Thy eninimies, yea thy ancient enemies, shall reign over thee, and keep thee in subjection: The glory and renown of thy kingdom▪ shall fall and decay, and thy people shall come to desolation, and all because thou wilt not know the merciful day of thy visitation, so often and so sundry times offered unto thee.  
These words might shake stony Rocks, and cause them to tremble, and yet they will not move English hearts, nor wake them out of their Security, ●o, although GOD let them see with their eyes, that the worldly hope of their Security, hangeth by a twine thread, I mean the frail life of a tender Lady, after which, they themselves, can look for nothing, but heaps of mischief and misery: and so much the sooner, for that by God's just judgement, they nourish in their own boosoms the instrument of their confusion. The Lord open our eyes, & mollify our hearts, that we may in time see, and feel his mercy affected toward us, and chase out of our minds this foul Harpy, Security, that devoureth the seed of God's blessed word, and will not suffer it to bring forth fruit among us.  
Another bird, is as ugly and loathsome as this, & doth 
Of heathenish Gentility and the mischiffe by it.  as much harm, which is Heathenish Gentility, which reigneth in the hearts of godless persons, Atheists, and Epicures, which pass neither for heaven, nor hell, nor for God nor the Devil, but think those things to be no better, than Poetical fables, or (at the least) Bugs, by policy devised to fear Babes. Therefore they jest & scoff at all Religion, and make themselves merry, with talk of Preachers. For they pass not which end go forward, or whether Christ or Antichrist prevail, so that they may sing with the Pigs of Epicures sty: Edamus bibamus. etc. ●. Let us eat, let us drink and be merry, for to morrow we shall die, and after death is no pleasure nor pain. Mark I pray you how wisdom uttereth their cogitations, and maketh them to speak in this wise: Our 
Sap. 2. 5. etc.  time is as a shadow that passeth away, & after our end there is no returning, come therefore and let us enjoy the pleasures that are present, and let us fill ourselves with costly wine, and ointments, and let us cheerfully use the d●eatures as in youth, and let not the flower of life pass by us. Let us all be partakers of our wantonness, let us lean some token of our pleasure in every place. For that is our portion, and this is our lot. Let us oppress the poor that is righteous, oh let us not spare the widow, nor reverence the white hears of the aged. Let our strength be the law of unrighteousness. Let us defraud the righteous and godly, for he is not for our profit, he is contrary to our doings, he checketh us for offending against the law, & blameth us as transgressors of discipline. Out of this school they came that 
How they are to be accounted of that deride preachers.  jest at Preachers, & be angry with them, for inveighing against the vanities of this life, & putting them in mind of God, and of heaven: for they think, that to be a bitter saying to their pleasant life. For there is none so heathenish, but God sometime sendeth to his mind, a gnawing corsie, & remorse of conscience to trouble him. Out of this school came those scorners, which S. Peter prophesied should 
2. Pet. 3. 1. etc.  rise in the latter days, & live after their own lust, & when they should be taught by Preachers, that the world should have an end, & they be brought before the judgement seat of God, to answer for their wickedness, would with derision and mocking, say, Oh where is the promise of the Lords coming to judgement, and of the end of the world? for since the fathers died, all things continue a like, from the beginning of the creation. Of the same sort are they, that Esay speaketh of: When they be told that God will punish & plague them, not in the world to come but in this world also, with some notable examples of his justice, as he did to Sodom and Gomorra and others. etc., Oh, say they in derision, Let God make speed, let him hasten 
Mocks against god & his judgements.  his work, that we may see it, and let the counsel of the holy one of Israel draw near and come, that we may know it. Or at least they speak, as they do in jeremy, that deny the Lord God, and say, Tush it is not he, 
jer. 5. 1●.  those plagues of sword and famine, shall not come upon us: It is vain that the Preachers teach, these miseries and plagues shall fall upon themselves. I would to God there were not too many of this sort in England. whose like contemptuous voice, did ring in many men's ears, beside the great number of them, that secretly say in their heart, There is no God, and openly show the same 
How to try crulye who do beleau● there is a god, and who not. Contempt of godliness of life, can nor stand with the acknowledging of a god.  in the whole course of their life. For if they believed there were a God, they would never so reproachfully, and so obstinately, reject & cast aside, the word of the eternal and ever living God. I ask these godless Epicures, whether they think, there is a God or no? If they will say. Yea, why then, the same must be a just God, for without justice, there can be no Godhead, and if he be a just god than he must detest, & hate sin, and accordingly punish it. For it is the part of justice to give to every one that he deserveth, reward to the good, & punishment to the wicked: and by this can they not in justice, escape his punishment due to their lewdness. If they will say with their Master Epicure, 
We cannot acknowledge a god, but that with all he must punish● sin.  that there is a God, but he regardeth not the affairs of the world, & the doings of men: that, must then be, either because he cannot, or because he will not. By the one he showeth himself an impotent God, and therefore no God, by the other a negligent or a malicious God, and for that also no God. For such passions and imperfections, can not light into the nature of a Deity, or Godhead. If they will flatly 
Against those that deny god altogether. Rom. 1. 20.  think or say: There is no God, I must speak unto them as. S. Paul doth to like heathenish hearts & minds, and I must will them▪ to open their blind eyes and behold the goodly, beautiful, and marvelous frame, and workmanship of the world, the Su●●e, the Moon, the Stars 
Means to make those acknowledge a god which ●● altogether deny him.  the Planets, the goodly order, the constant course, the wonderful effects, the notable variety of times, and seasons, to the benefit of man's life. I must bid them look into the air, and consider what it is, that holdeth up that huge heap of Clouds hovering without any prop or stay, and in convenient time, so sweetly shedding down themselves, to moist & season the earth, which if they should fall down at once, would overwhelm and drown the whole earth▪  
I must further wist than to consider, that since the natural place of water, is to be above the earth, as very reason and their own heathenish Philosophers teach: who or what it is, that holdeth the Sea within a bank of sand, that it doth not break over, to surround the earth and occupy his own place? Or what it is, that causeh the dead and dirty earth, to bring for the so beautiful flowers, so fair green grass, so▪ exceeding variety of Beasts, Herbs, Trees, Fruits, Metals, and all other things, either breeding in the bowels of the earth, or showing themselves upon the utter face thereof? Who it is that created them, or gave them a beginning, that preserveth and continueth them in their kinds, that maketh them at 
The saying of the Heathens that all things stand according to the course of Nature is to be understood of god, and how it is so. Seneca.  some seasons of the year to die, at another to spring and grow again? Thou wilt say happily, all these things be by a certain course of nature, and the ordinary effects thereof. Why? and what is that which thou callest nature? Is she a goddess, or is she a Creature? Hath she a beginning of herself, or hath she her beginning of an other? Seneca an Heathen Philosopher could say, Nature is nothing but God, working in these things that we call natural. But if thou be worthy the name of a man, look 
The way to acknowledge god in man.  into thine own body, which is called Microcosmos, A little world, because of marvelous workmanship thereof, weigh how it cometh to pass, that in thy mother's womb two or three drops of liquor, should frame itself to skin, to flesh, to bones, to sinews, ●o veins, to arteties, to the principal parts of thy living body, the brain, the heart, the stomach, the liver, the spleen, the guts, and others: how the spirits be engendered in the brain, the heart, the liver, which be the instruments whereby thy soul worketh life, and moving, ●●rishing & increasing and growing, sense, will, and understanding.  
Consider the other outward parts of thy body, and the proper necessary use of them all, the fleakes of flesh, called muscles, the bones, and the great variety, and the marvelous fashion and joining of them together, the wonderful course of the Veins, the Arteries, the sinews disperkling themselves to notable uses into all parts of the body, both inward and outward. I will not put thee in mind of the 
Who so can not acknowledge god in himself, can not be said to be a man. Properties which can not but be known in god if we do● acknowledge him but only in his creatures.  substance, the nature, the power and strength of thy soul, which in deed far passeth all the other. For if by consideration of thy body, thou canst not learn, that there is a God, which in such wonderful sort, did frame it: thou showest thyself not to have the common understanding of a man's soul, but art more dull than a brute beast. By these things which I have hitherto spoken, a natural man may understand, that there is a certain divine and spiritual power, that gave beginning to all these things, and therefore, is of himself Eternal. And because he wrought them of nothing, that he is also 
Eternal.  Omnipotent and Almighty: and because they are framed in so goodly order, and exceeding variety, 
Omnipotent.  that he is of Infinite Wisdom. And for 
wise infinitely.  so much as he made them in the beginning, and to this day preserveth them to the benefit of mankind, that he is Exceeding 
Good exceedingly and liberal and loving.  good and bountiful and a lover of man. And because he suffereth, even unworthy persons, to enjoy the benefit of his creatures, that he is with all very Merciful. 
Merciful.  And because with want of these his creatures, he punisheth and plagueth the wicked, he showeth himself Just also. 
just.  Now this divine and spiritual power, that is eternal, almighty, 
Who or what that God is which is taught to be believed.  wise, good, merciful and just, is that God which we speak of, whom these Godless persons should learn, though they had no other book but this, of the frame of the world. But seeing they have God's book of his holy Scriptures besides this, they shall be unexcusable, & heap unto themselves wrath, in the day of wrath, if they repent not, and shake those wicked cogitations out of their hearts, that the seed of God's word may prosper with them. The third evil bird, and cruel Harpy, that devoureth the 
Of obstinate Papistry in three sorts  seed of God's word, is Obstinate Papistry. And of this bird, are three kinds, The open Papist which dwelleth among us, and forsaketh our Communion in prayer, & use of the Sacraments, manifestly protesting that we be departed from the Catholic Church, and therefore that they may not in conscience join with us. The second sort are fleeing Papists, which fling over the sea and return again, secretly bringing with them pardons, reconciliations, slanderous and seditious books and libels, which other like things, wherewith they endeavour, not only to feed other Papists in their obstinacy, but with traitorous meaning, as much as they can, to steal away the hearts of the subjects from the Prince and Magistrate, & prepare 
England in most dangerous perils by papists.  the way to rebellion, and alteration of the state: so that this Realm hath not in the world, so deadly and perilous enemies, as these are to the uttermost of their power. Their continual travail is to beat into the hearts of English men, that our doctrine, our Church, our Prince, our law, our whole state is schismatical, and heretical, & that they ought not to obey, either the Church in doctrine, or the Prince and state in government, but if they rebel, ●●they do God good service. To repress or chase away those 
The means to remedy some kinds of papists.  two kinds of Romish Harpies, for so much as they will neither read writing, nor hear Preaching, there is none other way, but to claim aid of the Magistrate, that they will use more severe & sharp execution of the laws, & devise some straighter means, than hitherto hath been. For the lenity of these days hath caused the multitude of these birds, exceedingly to increase, with the peril both of Prince and state, which if in time they take not heed of, I fear it will be too late. The third kind of these sort of Harpies, is the Cunning Papist, which can hide himself under the colour of loyalty, and obedience to the laws, and will needs be accounted a faithful, true, and good subject, & yet carrieth in his bosom in effect, the same persuasion that the other do, and for fear of danger, or discredit, they are contented to obey the law, & in the mean time, are perilous instruments, to let the other understand the secrets of all things that be done or purposed, & with friendship and money, to help them, when any kind of danger is at hand. These men, as they can not by law 
C●use of care in what places of credit papists are put.  be corrected, so surely have the governors, very great cause to have a careful eye unto them, and to take heed that they be not brought into place of credit. But for so much as all these three sorts of Romish Harpies, not only devour the seed of God's word, and pull it out of those minds that hear it, but also by distaining the same, with their foul dung of slanderous reports, make it to savour ill, in the senses of many: it behoveth such as fear God, to be well armed, with sufficient answer to the same. Namely when they say, that the doctrine that we preach, is a new doctrine, and that they will believe, as their fathers have done before them: that they are the true Catholic Church, and we are schismatics and heretics, that we disagree among ourselves, and they consent in unity, all which their pretences with diverse other like you shall find sufficiently answered, in the Sermons upon this Text, Non me pudet evangelii, I am not ashamed of the Gospel, etc. Thus have you heard me declare unto you, what those three principal birds are, which Satan in these days, hath bred in England, to hinder and devour the seed of God's word, which falleth on the high way. Now it remaineth to speak of the other diversities of ground. etc.   

¶ The second Sermon upon this part of the Text. Mat. 13. 5.  Some fell upon stony ground, where it had not much earth, and by and by it sprang up, because it lacked deepness of earth, but when the Sun rose, it was burned away. 
BEforé, whrist did speak of them, which all, 〈…〉 hear and receive the ●ede of God's holy word, yet their hearts be so hardened, that it sinketh not into their minds, & therefore the Devil doth quickly, by his birds, devour it, that it neither cometh to good effect, nor giveth any show, or token of likelihood, to prove well. Now in these that follow, he describeth them that receive, and admit the word of God in such sort, as they give great token at the beginning, that it will prosper and do good in their hearts, but shortly after, some impediment growing, the seed faileth, and bringeth forth no fruit at all. And first he speaketh of them, whom he resembleth 
Who those be which are the stony ground.  unto stony ground, that is, such hearts & minds of men, which because they be of disposition vehement and hot, they by and by receive the word, and show themselves to be delighted therewith, and break out to earnest 
which is the 2. kind of ill ground.  praises thereof, and show themselves with such cheerfulness to embrace the doctrine of God's truth, as they move great hope to all men, that it will take success to great benefit. But in the end, if any vehement temptation, either of worldly trouble, or otherwise hap to them, they wax faint and begin to change, and lastly clean revolt and utterly forsake that truth, which with great hope in the beginning, they had received.  
And of these many afterward become enemies, and persecutors 
How it cometh to pass that many seam first to be glad of the gospel and yet afterward hate it and help to punish the professors of it.  of the Gospel. And what, I pray you, may be the cause hereof? surely this: They lacked Earth and moisture, to feed the seed, that is, they had not the true knowledge of Christ, nor of his Kingdom, nor a right and Christian faith ●reo in them, by the spirit of God, but on 〈…〉 e opinion conceived in their own minds, which 〈…〉 e were possessed with a carnal delight of wordly pomps and pleasures, and therefore when the Doctrine of the free mercy of God by faith in Christ only, pardoning and forgiving our sins, is preached, and when they hear superstition in fasting, praying, & other such things, sharply reproved, and men exhorted to Christian liberty, they embrace this Doctrine very greedily, and all because they think under pretence of Christian liberty, to shake of the yoke of Discipline, and obedience in Christian exercises, and to use the cloak of God's mercy to cover a lose and licentious life, in the mean time, studying nothing but how they may use the countenance of the Gospel, to get Riches, honour, friendship, and worldly peace and quietness. But as I have before said, when the storms of adversity and heat of persecution riseth, whereof they must be partakers, if they will be constant in the Gospel: and when they hear their wicked and ungodly doings, by Preachers sharply reproved, and begin to understand that neither 
The cause why many of the Jews which seemed to like of christ well, did afterward cry crucify him crucify him.  christian liberty can be any warrant of licentiousness, nor God's mercy a Cloak to continue in wickedness, they fly from the word of GOD, and betake themselves wholly to the world. Such receivers of the word, were many of the Jews, which dreamt that Christ came as an earthly Prince, or Conqueror, that should deliver them from the tyram●y of the Romans, and make them Lords of the world. And therefore at the beginning, they flocked to him in great number, and showed such liking of him & his doctrine, that the pharisees and high Priests, were afraid to deal with him, as otherwise they would have done. But when they saw him once taken, and in the hands of his enemies, they revolted, & showed themselves to mislike which him, & in the end cried Crucifige as frankly as the residue, & were contented to have Barrabas let go, & christ to be put to unjust & cruel death. I would to God there were not to many of 
Of some which now profess the gospel, which peradventure may dislike it hereafter, & those also that do preach it.  this sort in England at this day, which now show themselves, to be hot and eager gospelers, either because they hope to have some part of the spoil of Bishop's lands, or ecclesiastical livings, or for some such other worldly respect, but when the heat of affliction shall come (for our unthankfulness continually crieth for it, before the seat of God's justice) then, I say, I pray god they show but half that constancy, & good liking of the gospel, that becometh a true Christian. And that which maketh me, & other to fear than is, that with this earnest pretended zeal, I see little amendment of life, or none at all joined. The remedy against this mischief, and the 
Means to remedy the professors last spoken of.  means to amend this stony ground, & to breed more melow earth in their hearts, is truly & sincerely to learn, what the kingdom of Christ is, & what they must look for, by the profession thereof in the world. For so shall they easily put away, that worldly persuasion that maketh them to revolt from the Gospel. Christ himself confesseth that his kingdom is not 
Of the kingdom of christ, and what is by it to be looked for. Gen. 3. 15.  of this world, yea, the world & Christ, are clean contrary, for the prince of this world is enemy to Christ. The enmity was proclaimed by god himself in Paradise: I will set enmity between thee & the woman, & between thy seed and hers, and her seed shall break thy head, and thou shalt bruise his heel. Therefore so soon as Christ the seed of the woman, had once put his head into the world, & was born of the blessed virgin at Nazareth, the Devil raised his seed, the wicked tyrant Herode, to persecute christ, and to seek his death: And so hath he continued ever since, in all times & seasons, to persecute Christ in his members. This, Christ did not hide from his Disciples & true followers but sundry times told them thereof before hand, that when it came to pass they might not be offended. Behold, saith he, I send you as sheep 
Mat. 10. 16.  among the midst of Wolves: be wise therefore as serpents & simple as Doves. etc. And a little after, You shallbe hated of all men for my name's sake. Here you may understand, 
Of worldly inconveniences which commonly follow the professors of the gospel and why. Joh. 15. 18.  what entertainment true Christians must look for, in this world, that is, hatred, disdain, cruelty, & such courtesy as sheep find among Wolves. The cause hereof he setteth forth more largely in S. joh. If the world, saith christ, hate you, you know it hated me, before you: If you were of the world, the world would love that is his own, but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, the servant is not greater than his master, if they have persecuted me, they will persecute you also. Christ in another place, resembleth his 
Mat. 7. 24.  people to a House builded upon a Rock, & the rain fell, & the floods came, & the winds blue, & beat upon that house, and it fell not because it was builded upon a Rock. By the rain, the floods, & the winds beating upon the house, is meant the storms of affliction, trouble, & persecution, & other vehement ●ētaciōs, that the devil, & the world, raiseth to assault the consciences of christians. But their hearts are not shaken their with, but stand 
Why true professors of the gospel cannot by any afflictions be driven from i●. What the kingdom of god is. In what fort true professors of christ, must cleave to christ. and for him renounce all things else.  constantly in the truth, because that foundation of their conscience, is sincerely grounded upon the Rock christ Jesus. By this it may appear that the kingdom of christ, is not earthly, but a spiritual kingdom, by the power of the holy ghost reigning & flourishing in the heart's of men, & setting itself against the works of the devil, & of the world, & for that cause looketh for none other thing at the world's hand, than misery & trouble. Wherefore the first point of a true professor of Christ & his gospel is, so far as man's frailty can suffer, to renounce the world, & all the affections & pleasures thereof, & with the comfort of God's mercy in christ Jesus, to arm himself with patience, against all mischiefs that the Devil, or the world can raise against him. A good Christian according to the counsel of our saviour, maketh this account before hand, and looketh for none other, and because he knoweth the life of a Christian, is a warfare upon the earth, he understandeth also, that Christ's Soldiers, which will profess to fight under his Banner, may not in this life look for wealth, prosperity and quietness, especially when he seethe the Devil, the world, & the flesh, in arms against him, and continually ready to overthrow 
Such as do but a little close with the world are and s●and in da●ger of treason to Christ.  him, and bring him to confusion. Whosoever therefore dallieth with the world, showeth himself more than half a Traitor against Christ, much more they that for the world revolt from Christ. The Godly when the heat of persecution riseth, that they may not forsake their Lord and Captain, use to sheilter themselves under these shadows following.  
first, they persuade themselves, as truth is in deed, 
How the godly do stay themselves in afflictions so that they may not fall from Christ by 2. considerations. The first cause of stay. Met. 10. 29.  that affliction cometh not to them, by chance or fortune, or by the malice of men, but by the certain knowledge and providence of that God, which is by Christ, their Heavenly and merciful father, who neither can do it for any evil unto them, for suffer them to be further tempted, than by his grace they shallbe able to bear. If a poor silly sparrow, as Christ assureth them, falleth not to ground, without their Father that is in Heaven, they are persuaded that they are far more precious in the sight of God, than all the sparrows in the world, and therefore that an hear shall not fall from their head, but by his will and pleasure, Nihil Satan● in servos dei vivi licebit, (saith Tertullian) nif● 
Tertul.  permiserit dominus. The Devil can do nothing against the servants of the living God, unless the Lord shall suffer it. The example hereof evidently appeareth in job, & in the Apostles of Christ. The Devil could not vex job, until it 
job. 1. 10. & e. Luc. 22. 32.  was granted him by God. Satan desired to ●ifte the Apostles, as men use to ●ifte Corn, but Christ prayed for them, that their faith might not fail. Yea a Legion of Devils were not able to hurt a heard of Hogs, but by the permission of Christ. Therefore very prettily saith Tertul. Possum dicere p●rcorum setas apud deum numeratas, non tantum sanctorum capillos. etc. I may say, that not only the hears of Saints, but the bristles of Hogs, are in a certain account before God. This comfort never faileth, and when the godly betake themselves to this sheilter, they may be truly said, to rest under the shadow of the wings of the most highest. Origen upon job, in zealous manner, breaketh out to the admiration of this comfort. O bonitas 
Of gods special providence for every thing.  tua Rex. etc. Oh thy exceeding goodness, thou mighty King, oh thy power & magnificence, thou eternal god, how great comfort givest thou to them, that fly unto thee? & hope for assured constancy at thy hand, that is, that our Adversary hath no power either over man, or beast, or Creature without life, but by thy permission.  
The second sheilter, and shadow of comfort, is the ample 
The second cause of stay.  reward that Christ promiseth, to them that constantly suffer persecution for his name's sake. Blessed are they, who 
Mat. 5. 10.  suffer persecution for righteousness sake, for theirs is the Kingdom of Heaven: Blessed are ye, when men revile you, & persecute you, & speak all evil against you, for my sake, rejoice and be glad, for great is your reward in Heaven, And again he saith. Whosoever shall 
Mat. 19 29.  forsake houses or brethren, or Sisters, or Father, or mother, or wife or Children, or Lands for my sake, he shall receive an hundred fold more, and shall inherit everlasting life. Blessed are you that weep now, for 
Luc. 6. 21. etc.  ye shall laugh, and your heaviness shall be turned into joy. They which refuse persecution offered for Christ his 
joh. 16.  sake, cannot be his true Disciples, but show themselves 
Mat. 10. 37.  to have been Hypocrites and Dissemblers. He that loveth his Father or Mother more than me, (sayeth Christ) is not worthy of me, and he that taketh not his Cross and followeth me, is not fit for me. For whoso denieth Christ before men, shall be denied of him, before our Father which is in heaven. He that hath sound learned Christ, & his kingdom in this manner will not easily forsake him, & revolt from him in the heat of persecution, whensoever it shall arise etc.  
The third kind of evil ground is the bushy, and thorny 
The third kind of ground.  ground, that is, the hearts of them whose affections, are overcome with that greedy desire of Riches, and worldly pleasures. And very aptly are riches and worldly pleasures 
Why riches & pleasures a●e resembled to thorns.  resembled to Thorns, for as Thorns have fair green leaves, and beautiful blossoms and flowers, that may allure a man to reach at them, so if he take hold of them hastily, he shall be sure to be pricked, & shrewdly hurt. So there seemeth a certain beauty and sweetness to be in riches, thereby to purchase wordly pomp and pleasures, but if a man with greedy desire, reach at them, they will wound him, and pierce him to the heart. For riches and worldly pleasures prick in 
How riches ●o hurt. ●●.  getting, they prick in keeping, and they prick in departing. And commonly they wound a man so grievously, that without repentance, they kill him for ever. In getting, they prick a man with lying, with perjury, with 
In getting.  craft & subtlety, with stealing, with picking, with extortion, and oppressions, and many other like ways. In keeping, 
In keeping.  possessing and using, beside the fear of care to see●e them, they prick with confidence and trust in them, with pride, arrogancy and contempt of other, with oppression of right, and equity, and with looseness of life procured by them. For wealth, feedeth riot and wantonness. In losing, they 
In losing.  prick with anguish and sorrow, with weeping & lamenting, with cursing & ba●●ing, with murmuring▪ against God, with fury & desperation, so that many thereby, fall mad, many dispatch themselves out of life. etc. Rightly therefore are they 
●hy it is so h●●d for a rich man to ●● saved.  resembled to pricking and dangerous thorns, yea, there is nothing that doth so fully possess the mind of man, nor so mightily pull it from God, and the care of salvation, as the study of riches, and worldly pleasures do.  
Wherefore Christ saith, That it was as easy for a Came● 
Mat. 19 24.  to pa●se through the eye of a needle, as for one, whose heart was possessed with desire of riches, to enter into the kingdom of God. The same thing in effect, Christ teacheth in the parable of the rich man, that made a feast for the Marriage of his son, and sent his messengers, to bide the guess, & they refused to come, pretending sundry excuses: One said, I 
Mat. 22. ●. etc. Luc. 14. 16.  have bought five yoke of Oxen, and must needs go to try them, I pray thee have me excused: Another said: I have bought a farm, & must go see it, I pray thee have me excused, The third said: I have married a wife, I cannot come. By this feast is meant the Communion of the gospel, 
Interpretation of the parable of the guests bidden unto a feast which came not.  & benefit of our salvation purchased by Christ. To this feast, men are called by God's messengers, that is, his Preachers & ministers of his word. The excuses made, show what causes commonly they are, that withhold men's minds from obeying the word of God, & coming to the gospel, that is, the 
The causes that with hold men from obedience to god's word.  cares of the world, the study of riches and the pleasure and pomp of this life, noted by these three kind of things whereof Christ there speaketh. I would to God these impediments had choked the word of God, and hindered the hearing of the Gospel in Christ's time only, and were not of greater force in the hearts of men, at this day in England. If a 
The negligence of ●●● days in hearing the word.  Preacher come into a Town upon a workingdaye▪ it is a rare place, wherein he shall have a tolerable auditory. But if there be a fair or a marke●, though there be 5000 in the streets, ye shall scarcely find 50 in the church. Yea they will murmur, that the Preacher hath chosen such a time to trouble them, and to hinder their market, though it be of a Sabaoth day, or other usual day appointed for prayer.  
And what can be the cause hereof? but the care of the world, & love of riches, which maketh them to have no regard of the word of God, nor of their own salvation. Justly therefore saith Saint Paul. They that will be rich fall 
1. Tim. 6. ●  into temptations & snares, & into many foolish & noisome lusts which drown men utterly, in perdition and destruction. For the desire of money, is the root of all evil, which while men lusted after, they have erred from the faith, and pierced themselves through with many sorrows. Seeing therefore these bushes and thorns are so dangerous, that they utterly choke up the Seed of God's holy word cast into the ground of men's hearts: it is necessary that there be prepared some tools and Instruments, so much as possibly may be, to grub them out, that the ground may be made more commendable, and fruitful. Such Instruments Christ himself hath prepared 
Two means to withstand the mischiefs of Riches and worldly cares. Mat. 6. 19 There is no assurance to be had of worldly Riches.  in S. Mathewes Gospel. The first is, the earnest consideration of the vanity and uncertainty of riches, and worldly wealth and pleasure, which pass from us suddenly by many occasions. It is uttered in these words: Lay not up for yourselves treasures upon the earth, where the moth & canker corrupt, & where thieves dig through and steal: but lay up treasure for yourselves in Heaven, where neither moth nor canker corrupt, nor Thief breaketh through to steal. etc. By the corrupting of ●anker and moth, and by the stealing of thieves, Christ noteth all those means, whereby the brickle and frail wealth and pomp of this world, upon the sudden passeth from us, so that we can have no assurance of them. Therefore Christ justly in those words admonisheth us, that we should not set our minds upon so vain things, & for them to forsake the eternal riches in heaven, that never shall fail us. Solomon, who above all other had good trial of these things 
Eciesiastes 2. 4. etc.  evidently declareth what vanity is in them: I have (saith he) builded me houses, I have planted vyneyards, I have gotten servants, & maids, & have had children borne in the house, also I had great possessions of beeves, and sheep, above all that were before me in Jerusalem, I have gathered unto me silver and Gold, and the chief treasure of Kings & Provinces. etc. And after it followeth Then I looked on all my works that my hands had made, and on the travail that I had laboured in, and behold all is extreme vanity, and vexation of spirit, neither is there any profit under the Sun. Lo this is salomon's 
The estimation that is to be had of all earthly things. Esay. 40. 6.  judgement, that under the Sun, all things are vain & unprofitable. All flesh (saith the Prophet) is as grass, and all the glory thereof like the flower of grass, the grass is cut down and withereth, and the Hour falleth and fadeth away. Whereby we are taught, that as man's life itself is frail and transitory, so are all those things wherein it glorieth, and taketh delight: Honour, Dignity, Friendship, Riches, Health, Stength, Beauty and such like, which all may be had, and lost in an hour. 
Why we ought rather to esteem the gospel than all earth: lie things.  And therefore a great vanity it were, for these so vain, frail, and brickle things, to sorsake the doctrine of eternal salvation, and the unestimable treasures of the kingdom of God. An other instrument that Christ in the same place, hath framed to grubb up the cares of the world is, 
That we must rest upon god's providence in our desiring things of this life. Mat. 6. 25.  confidence and trust in the providence of God, whereupon only, we ought to depend, for all things pertaining to this life, and therefore to bend all our care and study to seek the kingdom of God, and the glory thereof. Be not careful, (saith he) for your life, what ye shall eat or what ye shall drink, or for your bodies what apparel ye shall use, etc. But first of all seek the kingdom of God, & all things shall be abundantly given unto you. This instrument 
four reasons Why for things of this life, we should ever content ourselves in and with God's providence.  is strengthened, with sundry reasons as it were bonds to fasten the same in our hearts. The first is, that he which giveth us the greater things, and of more price, will provide for us, and bestow upon us those things that be of less value. God hath given a life, and a body, which in deed are precious gifts, therefore he will not fail, to provide meat, drink and cloth, sufficient to maintain the same, if we call upon him, and repose our trust in him for the same. The second reason, is the example of most contemptible creatures, if they be compared, to the worthiness of mankind, fovies of the air, Ravens, & Spar●●●es, & flowers of the field, which God feedeth, maintaineth, and preserveth without any cark, care, or labour of theirs: for they neither sow nor reap, nor spin, nor card. And shall not the same good, and merciful Lord, provide for his most excellent creatures, his own people, that depend upon him, & put their trust in him? The third reason, is, the unsufficiency of our labour, cark, and care in these things, if God give not good success thereunto. For what man with all his care and diligence can add one cubit unto his heigh? etc. The husbandman with great trouble, and toil, may till the earth, and sow his seed, but he is not able to make fair weather, & to give seasonable showers, to temper the ground, without which his labour is nothing worth: much less is he able, to give that strength, and power, to the seed to grow in the earth, for that is the only finger, and mighty power of God, that worketh 
Ordinary course of things, maketh us not to regard Gods wonderful work in them.  in his creatures. Those things that we esteem to be ordinary works of nature, are in deed wonderful and miraculous works of Gods almighty power, daily showed among us, and because they be daily done, we make small account of them. The last reason, is, that God our heavenly father, knoweth that we have need of those things, and therefore, for the tender and fatherly care that he hath over us his children, he will not suffer us to want so much as shall be necessary, & convenient for us. Wherefore we ought to bend our whole study, to seek the kingdom of God, and the glory thereof, and leave the cares of this world, and the immoderate desire of earthly riches, lest the same pull from us and extinguish in us, the happy desire of hearing the word, and so through the deceitfulness of Riches, the word of God be utterly choked in us, and we of fair blossoms become unfruitful hearers, and unfit members for the kingdom of heaven, etc.    

¶ A Sermon made upon this text, John. 8. 46.  Quis ex vobis arguit me de peccato, Si veritatem dico vobis quare non creditis mihi? Which of you can rebuke me of sin, and if I say the truth why do ye not believe me? 
WHen I was assigned to this place, and perused the Text of the Gospel for this day, seeing the first verse thereof to be these words which now I have recited unto you, I could not but think it, to be some part of God's gracious providence, thereby, to put me in mind, & give me full occasion, to speak 
The occasion and circumstances of this text preached upon.  of those things, which in conscience, I think most necessary at this time, and in this place, to be uttered. These words (dearly beloved) are a part of that notable conference, which was between our Saviour Christ, and the Jews Ioh 8. Wherein both of them, are so earnest in defence of their part, as hardly the like is to be found, in the whole history of the Evangelists. The Jews in defence of their Synagogue, deny Christ to be the light of the world, that should open the true way of salvation to men, but affirm, that he was an ambitious, and vain glorious man, bearing witness of himself, for his own credits sake: yea they say, he is a Samaritane, a worker with devils, a blasphemer of God, and therefore (lastly) take up stones, and drove him by violence out of the place: A very right pattern of the enemies of Christ and his Church. On the other part, Christ in deed moved with the true zeal of God's house, after he had declared, that he was the light of the world, which, he that followed, should not walk in darkness, but see the truth of everla▪ sting life, he evidently proveth, that the Jews were not, as they pretended to be, the right seed of Abraham, for▪ then they would do the works of Abraham, nor the children of God, for then, they would have received him, who was sent unto them from God, but earnestly affirmeth, that they are of the seed, and offspring of Satan, the father of lying, and untruth, and therefore even by very corruption of nature, they could not abide the truth. Then Christ's knowing, that they would object against him, that they denied not his doctrine, because it was the truth, as he charged them, but because he was an evil man, and a seducer of the people, and not like a person that should deliver the truth unto the people of God. Therefore Christ to prevent this objection, wherewith they went about to deface, and discredit his doctrine, speaketh in such sort as ye have heard. Quis ex vobis, etc. Which of you can rebuke me of sin, etc. In which words you see Christ doth two things. First, he standeth to the integrity of his 
The special purpose of Christ in this text here preached upon.  cause, even as well in the upright dealing in his office, as in innocency of life. Secondly, he justifieth the truth of his doctrine, and therefore requireth them, to believe it, if they will show themselves to be of God in deed. This 
What Ministers should be able to do when their doctrine is discredited by their lives.  dealing of Christ, all Christians generally, but especially, Bishops, Preachers, and all such as are called to the ministery of the word, aught to set before their eyes, as a right pattern of their doings, if they will be the true Ministers of Jesus Christ. And these two things, I mean which God's assistance to speak of at this time, and in this order. First, 
The division of this Sermon.  I will declare what the office of a Preacher, or Minister is, by his calling, and what danger hangeth over them, if they do it not. Secondly, because men may deal with good consciences, and yet be subject to great infamy, and slanders, for even Christ in this place, notwithstanding his integrity, heard of his adversaries, Nun bene dicimus quod Samaritanus es, & daemonium habes? etc. i. Say we not well that thou art a Samaritaine and hast the Devil? Therefore I will let you understand, what blame they deserve, and what danger they are in, that falsely & uncharitably, defame the Ministers, & Preachers of God's word, and truth, of purpose to discredit their doctrine. Thirdly, I will prove that the doctrine of the Gospel, which we have preached in this land, these. 20. years and more, & which under her majesties gracious protection, & authority of her laws, hath been established, is the truth, and no truth of doctrine but that, and therefore that it ought to be believed, received, and without exception, to be confirmed, of all them that be of God.  
As touching the first, S. Paul saith, Sic nos aestimet homo. 
1. Cor. 4. 1.  etc. Let a man so esteem us, as the Ministers of Christ, & the bestowers of his mysteries. The mysteries of God are the true doctrine of salvation in Christ Jesus, and all the other benefits, and commodities of his holy word, mentioned by S. Paul to Timothy. A good Bishop therefore, and 
2. Tim. 3. 16. 17. The specialties of a preachers duty.  a right Preacher, must out of the holy scriptures, teach true doctrine sincerely, he must confute error, superstition & idolatry zealously, he must exhort to virtue earnestly, he must without respect of persons, reprove vice and wickedness boldly and freely, he must comfort the afflicted conscience sweetly, and graciously. This is the charge, that God layeth upon us in his word, very earnestly, with grievous danger, if we do it not. In Esay▪ God speaketh in this 
Esay. 40. 9  wise, Get thee up into the high mountain, thou that teachest in Zion, thou that preachest the Gospel in Jerusalem, lift up thy voice with strength, lift up thy voice, I say, and fear not, tell the Cities, that the Lord their God cometh. You hear that we are commanded, to tell the Cities, that is, the particular Churches of Christ, that the Lord their God cometh to visit them either in mercy, offering them his word, and calling them to repentance: or in justice, to punish them, 
Preachers in delivering gods will, must do it openly, without fear or negligence.  for the contempt of his word, and want of repentance. And this we must do, not in secret corners, but in the face of the world, for we must stand upon the top of the Mountain, that we may be seen, and show our selves not ashamed of the Gospel. We must not do it slackly, but zealously, lifting up our voice with strength, we must not do it coldly, but boldly, fearing no authority of man, to Preach Jesus Christ crucified. Again, in the same Prophet, Cry and cease not, lift up thy voice, as 
Esay. 58. 1.  a Trumpet, tell my people their iniquity, and the house of jacob their sins. So that with like earnest boldness, are we in this place, willed to cry out against sin, and wickedness, and to tell men plainly, of their iniquity. In ezechiel we are compared unto watchmen, 
Ezec. 3. 17.  that should always stand in the watch tower of the Church of God, & if we espy either corrupt doctrine, or false worshipping of God, or wickedness of life by any means, either openly, or colourably to thrust themselves into the Church of God, that we presently, ring out the alarm, 
Ezec. 33. 6●  & sound the Trumpet, to give warning to the inhabitants of the City of God, the celestial Jerusalem, that they take heed, and beware of themselves, otherwise, the blood of other that perish without warning, will be required at our hands. And that men may not think, that this charge belongeth to the Prophets alone, S. Paul to Timothy, and by him, of all other requireth the same. Preach the 
2. Tim. 4. 2.  word. But how? Be earnest in season, & out of season: for no time is unconvenient to Preach true doctrine. And he addeth, Reprove, entreat, rebuke with all patience and doctrine, so that if men's obstinacy be such that they will not amend, we must leave it to God, and take it patiently. For we are but planters and waterers, God must give the success and increase. Now if our charge be thus earnestly required of us, as we are greatly to blame if we do it not, so they that be of God can not mislike with us, when we do it, though (happily) their own persons be touched therewith. But we must not teach only: but we must live also accordingly. We must be Exemplaria 
● Pet. 5. 3.  gregis. Be thou, saith Paul to Timothy, an example 
1. Tim. 4. 12 Tit. 2. 7. Preachers must give good example of life answerable to their doctrine.  to the faithful in word, in conversation, in charity, in faith. And to Titus, Above all things be thou an example of good works, with uncorrupt doctrine, with gravity, with integrity. And Chrisost. God (sayeth he) will not have a Christian to be contented with himself, but to edify other also, and that not in doctrine only, but in life also. For men look not only what is spoken, but what is done. As there was never time more captious, perilous, and dangerous, than these days are, so was circumspect walking, never more necessary, that our enemies take not a pretence, by our blemishes, to quarrel against our doctrine. This if we do, we shall be good Ministers of Christ, we shall walk in the house of God, with good conscience, we shall be able for any just cause, to stop the enemies mouths, & force them to praise God in the day of visitation: we shall be able for man's judgement, to say with Christ, Quis ex vobis, etc. Which of you can rebuke me of sin? But if we do not this, our conscience must needs be heavily burdened, God's judgements (as he threateneth by his Prophets) will be grievous against us, he will raze us out of the book of Israel, he will set himself against us, he will feed us with worm wood, and give us water with gall to drink: yea he will cry out, Woe and curse against us, as he doth in Jeremy & Ezechiel. Woe (saith he) 
Jer. 23. 1. Ezec. 34. 2. Jer. 25. 34.  to these pastors that hurt and destroy my flock. And in Jeremy. 25. howl ye sheepards and cry, and wallow yourselves in the ashes, ye principal of the flock, for your days of slaughter are accomplished, the flight shall fail from the sheepardes, the principal of the flock shall not escape, etc. In which words, although the Prophet chiefly doth speak of Princes, Magistrates, and governous of the people of GOD, yet he comprehendeth also those. that he hath appointed to direct them, in doctrine and teaching.  
What the Bishops & Preachers, and the Ecclesiastical state of this Realm, have deserved, I know not, but what the world speaketh of them, and how men open their mouths against them, I know, and with grief of my 
What is to be though of Ministers if they live offensively and how they are to be spoken of, and dealt with. Mat. 18. 6.  heart, I know it, and hear it. If we be such horrible offences to the Churches of God, as the common voice of men doth make us (as before I have said in this place) Better it were that Millstones were tied about our necks, & we cast headlong into the Sea, as Christ speaketh of them, that give offence to that meanest of his church. If we be so reckless, and negligent, that when we be made Bishops, and have gotten the Rochet on our back, we forget how to Preach, if we be so given over to the world, as we have either little, or no care at all of our duty and calling, (as men say to our faces) our fault must needs be great, neither can any excuse be made. But if we be so, we live under a Prince and laws, 
There is more means amongst protestants to reform the ministry then among papists.  under Magistrates and governors, neither do we challenge any exemption, as the anointed of Rome did, but let our causes and crimes be tried, with such indifferency, as other States would be contented to be judged by, and then let every man carry his own burden, according to the weight of his deserts. I desire na favour, either for other, or for myself, although I know more faults by myself, than I do by other. Only this I require, that gnats, be not turned into Elephants, and moulehilles be made Mountains, that is, small blemishes, no faults in other, horrible and great crimes in us, only of affection to deface our calling, 
It is an ordinary way of Satan to discredit true doctrine by the life of the ●●eachers.  and to discredit the Gospel which we Preach. Satan knoweth right well (and I fear his cunning be too well learned) that there is no way so fit, to deface any kind of doctrine, as by all means that may be, to bring the Ministers and Preachers thereof in discredit, hatred, and contempt.  
There is in the Ecclesiastical history, a notable example 
A very commendable example of concealing Ministers faults.  of that noble Emperor Constantine the great, who after that he had assembled the great Council of Nice, for the suppressing of the Heresy of Arrius, and there were assembled to the number of 318 Bishops, whereof the greatest number, were men of notable fame, as well for life as learning, yet by human frailty, forgetting themselves, and the principal cause that they came for, they began to offer to the Emperor, Libels, and Bills of complaint, one against another, blazing every man the others infirmities, which thing the Emperor greatly misliking, and foreseeing the great inconvenience that might come thereby, to the Christian faith, which lately before, he had excepted into his Empire, he would not so much as once look into the Bills of complaints, but wrapped them up together and in their sight cast them into the fire, with reverent words exhorting them to forget those quarrels, & to bend themselves wholly to that matter, for which principally they came. So that the Godly Emperor did rather endeavour with Sem and japhet, to cover the nakedness of 
Gen. 9 23.  those reverend men, then with Cham to blaze their infirmities, to the discredit of that religion, which they taught and professed. And yet is it a wonderful thing to see, how 
A good example admonishing princes to beware of secret dealers against Ministers.  that same wise, noble, and Godly Emperor, was shortly after abused by certain pernicious flatterers, and cunning workers about him, in his Court, (which were infected with the heresy of Arrius) For they made such suggestion against that reverend and great learned Father Athanasius, that he sent for him, and not only condemned him, as an obstinate and stiff-necked man, that would yield to no conformity, for quietness of the Church, but also cast him into banishment into France, where he remained all the time of his Empire afterward, unto the very great hindrance of true Christian faith, and to the advancing and spreading abroad, of that wicked and detestable Heresy of Arrius.  
A very not able Example for all Princes to take heed, how by secret Suggestions, they be carried to think evil, of the Ministers and Preachers of God's truth. surely I must confess, that the State of the Ministry of the Church of England, is not so perfect, by much, as it ought to be, and yet I must needs say this, and in the fear of GOD, tell it you plainly, that since England did bear the name of a Christian Church, there were never so many in it, so well furnished with God's Gifts, nor so well able out of the holy Scriptures to deliver the true way of Salvation unto his people, as there are at this day, and I pray GOD make this Land thankful for it, otherwise, it will fall out to their heavy judgement. Nevertheless, I confess that there be some that are to be lamented, some that are to be prayed for, and some for whom, men are bound in Conscience to give GOD▪ great thanks for. And therefore great uncharitableness is it, to wrap 
All Ministers a● not to be ill spoken of, because some deserve it, and yet though they shall be so ill dealt with, they have to be patiented.  them all in one Sentence of Condemnation, and contempt. But the best can look for no better entertainment, in these miserable latter days, than before them the Prophets, the Apostles, and the Reverend Fathers of the primative Church, had in their time, which doing their duties faithfully, and Godly, were notwithstanding, burdened with most heinous, and cruel crimes: Yea that immaculate lamb of GOD 
1. Pet. 1. 19  Christ our saviour, who in this place did and might justly say. Quis ex vobis arguit me de peccato? etc. Which of you can rebuke me of Sin? yet scaped not, and was among men contemned as a drunkard, as a Glutton, as a Friend and favourer of Publicans, and Sinners, as a Coniuror, and worker with Devils, as a seducer of the people, as a Samaritane and enemy to his Country, as a Traitor and Adversary to the Prince, for, Si hunc dimittis▪ non esamicus Caesaris: If you let this 
Joh. 1●. 12.  man go, you are not Caesar's friend.  
Therefore if they did this to the Master of the household, the poor silly servants of the Family, may not disdain, if they have no better courtesy. And yet the fault of them, that so abuse them, must needs be very great, whereof I have now next to speak. That is, what blame they deserve, which either maliciously, or untruly, or upon any other si●ister affection, by false reports, seek to discredit the Preachers of God's word.  
And herein I will only note unto you two or three points, wherewith they unjustly and maliciously burden Bishops, and other Preachers in these days, to the discredit of the Gospel. As for private & every several men's faults, I will not meddle withal. If they be true, they must needs be great burdens to our Consciences: if they be false, for my part, I smallly esteem them, and so would I wish the other to do. Only I will touch those things, wherewith the Doctrine is more blemished, than we ourselves discredited. The first thing is, that 
The first faul● objected against preachers and the answer.  they blame us for that, which ought to be our greatest commendation. For if in our Sermons we deliver the truth of Doctrine unto the people of God, and entering into any controversy of Religion, somewhat zealously reprove the errors, superstition and idolatry, of late used in the Church: Oh, say some, in some places, (and happily in this place too) What need this vehemency, in these matters? these things be banished by Law, and by Authority of the Prince. No man dare avow them, no man thinketh now, of the supremacy of Room, of praying to Saints, of praying for the dead, of Pardons, of purgatory, of Images, they are clean out of men's minds: I pray you Sy● exhort to Virtue, and deter from Vice, so Preach that you may make us the better livers▪ Now GOD for his mercy sake, give us that grace, and pour into our hearts that might of his Spirit, that now yet at the length after so many years, our words may work in their hearts, to that effect. I pray God also, that such speeches, 
Godliness may be by some pretended who loath true doctrine.  as they use in this case, proceed not rather of a loathing to hear true Doctrine caught, then of a longing to learn better life. For sure I am there were never Preachers in any age, that either more directly, or sound according to the rules of God's word, have exhorted to virtue, never more terribly and boldly thundered against vice and wickedness, than (God be thanked) a number have done in this Church, for the space of this 20 years. And yet I must tell you plainly, I see as little fruit of that, as I do of Doctrine, and less too. For in Doctrine they make some pretence, in amendment of life, none at all. And therefore seeing both zeal of true doctrine decayeth, & study of Godly life nothing increaseth, no marvel though God, ere it be long, show his heavy judgements against us. And this I must say farther to them, that desire virtue only to 
None can have good conversation which at not sound in doctrine. Heb. 11. 6.  be preached of, and no doctrine, that they shall never have that virtuous and honest life, that shall be acceptable in the sight of God, until the persuasion of true faith, and right religion be placed in their hearts. For, Without faith, it is impossible to please GOD, and whatsoever is not 
Rom. 14. 23  of Faith, is sin, though it seem never so goodly, in the sight of men. Neither is there any other true faith, 
Faith followeth doctrine.  then that which is grounded upon true doctrine, out of the word of God. For, Fides ex auditu, auditus per verbum Dei, 
Ro. 10. 17.  Faith is by hearing, and hearing by the word of God, But happily these loathers of Doctrine, and lovers of virtue, be of this opinion, that if a man live well, he shall 
No man can be saved for any good life when he hath not true faith.  be saved, how soever he believe, whether he be Jewe, Turk, Saracen, or Papist (for some there be that think so) Quorum damnatio justa est, Whose damnation is just. For if that should be so, the wisdom of 
Rom. 3. 8.  God hath greatly over reached itself, the son of God took flesh and died in vain, the scriptures are false, our religion is void, and our faith is frustrate. But surely these be those days, that S. Paul prophesied of. The 
2. Tim. 4. 3 Contemners of doctrine were foretold of to come.  time shall come, faith he, when men shall not abide sound doctrine, but having itching ears, shall frame unto themselves preachers according to their own fantasies, and shall turn their ears from the truth, For if we do, as these men would have us to do, leave doctrine, & preach of manners, so that it be done in generality, with some show of eloquence, and interlacing of fine short senteuces, it is tollerablye thought of, and used somewhat like, as GOD speaketh of to ezechiel, As a jest and song of a 
Eze. 33. 32. How little their own method would profit them of teaching manners without doctrine. How the enemies of truth dislike particular reprehension.  pleasant physician. But so soon as the sweet tune, and note of the eloquence, is out of their ears, the Ditty and matter is clean forgotten, and they remain the same persons, that they were before, be the thing never so good that was spoken. But if we speak of any matter particularly, and come so nigh them that they feel their consciences nipped and touched, then are they grieved with this disease, Noli me tangere, touch me not. Then the Preacher raileth, he wanteth wisdom, he hath need to go to a School of Discretion: he meddleth with those matters that he should not.  
In deed I would not wish, either Preachers, or any other Subjects to enter into Council Chambers, and openly to deal in the consultation of Princes, or controversies of the State, so long as they be consultations, but if any matter break out in fact, contrary to the Law of God, either in the first or second Table, which toucheth either religion, and the true worshipping of god, or the order of justice and charity among Christians, I see not, but that every good Preacher may, and in duty ought to speak against them, and to denounce the peril thereof, even to the face of the offenders, unless we will be contented, that the blood of them that perish without warning, should be required at our hands, which is too heavy for any mortal creature to bear.  
Therefore seeing the mind of men in these days be so overthwart, and wayward, we whom GOD 
The means now left to the ministers to redress the curiosity and objection, of hearers, for preaching either of doctrine or manners.  hath placed for the Ministry of his word, have great cause to pray unto him, that he will assist us, not only with that spirit of integrity, as well in office as life, whereof Christ here speaketh, that with confidence of conscience, we may be able to say (for the judgements of men) Quis ex vobis. etc. Which of you can rebuke me of sin? But also that he will endue us with that spiritual strength, which in like case, he promiseth to his Prophets jeremy. and ezechiel, that is, that he will make us 
jer. 1. 18.  strong cities, iron pillars, and brazen walls, against them that oppugn in us God and his truth: and if they do make stiff their necks, and harden their faces as stones against 
Eze. 3. 8.  the Lord, & his preaching to repentance, that he will make us also, to have faces of flint or Adamant, that may not blush or be abashed, to let them understand it. For courteous talking and shame fast speaking will not serve.  
Another crime, that they lay against us, and that with 
The second crime objected against preachers to discredit their doctrine and the answer to it.  great danger is, that we are seditious and contentious men in common weals, dangerous to States and Principalities, never contented, but still seeking alterations, and studying to bring all states to the Switzers common weal, & here with charge they not only us that be Preachers, but also all those that be true & sincere professors of the Gaspell. What the Switzers common weal is, I partly understand, but I never yet heard, nor read, of any man that was of this opinion, that all principalities ought to be brought either to the form thereof, or any one other. Or if there be any such, out of my knowledge I must say unto him Anathema, if he were an Angel in Heaven. For the 
All common weals are not to be tied to one form of government.  Doctrine of GOD teacheth no such thing, but that all Christian Subjects should content themselves with that form of government, under which God hath placed them, and by prayer, and all other honest, and Godly means of obedience, study to preserve and maintain the same. Therefore they that lay this to our charge, do desire maliciously, to deface the word of God, and his truth. But this 
To be disturbers of common weals etc. is no new slander no● now first objected against gods true ministers. 1. Reg. 18. 1. Reg. 22. 8. Jer. 38. 4.  is the old means where with the Serpent Satan, by his politic Instruments, hath always endeavoured, to make odious to Princes and Magistrates, the Prophets, preachers, and Ministers of God's word. So was it said of Helias, and Micheas, That they troubled Israel, that they were enemies to the King, & never spoke any thing that was pleasant to him. So was it said of Hieremias, That he was a Traitor to his Country, that he had conspired with the babylonians, and bore no good heart to the Prince. So was it said of Amos, That the earth 
Amos. 7. 10  might not abide the words, that he had spoken to King Jeroboam. So was it said of the Apostles and Fathers of the primative Church, in so much, that the name of a Christian in those days, was in that state, as now in some Countries, the name of a Protestant or gospeler is. That, is a sufficient cause, to draw men in danger of goods, Lands, life, and all that he hath, though there be no other matter in the world to charge them. And these men study to make their accusation probable, by those stirs, that of late years have fallen out in Germany, Flaunders, France, Scotland, and (as they say) here in England too. But it is a wonderful thing to see, how affection blindeth men, that either they cannot, or will not see 
Contention and wars have been in other nations before the renewing of the gospel.  the truth. Were there never stirs, rebellions, or undutiful dealings toward Princes, in Flaunders, France, and scotland, before these late years of the re●●ing of the Gospel? If they think so, they know nothing, and err of ignorance, and by ignorance seek to mislead other: but if they know it to be otherwise (as needs they must, if they have read any thing) then err they of malice, and purposely seek to deface God his Ministers, and 
England hath ever been so far from contentions and wars, as since it hath ●●●●ased the late renewing of the gospel and the wars that have been, have not been by protestants.  his truth. As for the Realm of England all men know, that for the spare of these fifty years, or more, there hath scant been two Princes so happy, as to scape with one Rebellion in their tyme. To let pass other, and to speak of those things, that are in our remembrance. Were they Protestants that rebelled in the time of king Henry? Were they all Protestants that rebelled in the time of that blessed Babe, King Edward the sixth? Were they Protestants that rebelled in the Queen's majesties time, that now is? They cannot, nor (I think) they will not, say it for shame. The Messengers and seditious firebrands, that inflamed that stir, are well known to be English romanists, and lovanists, as even now they do endeavour the like. Is it unknown to any 
A principle of papistry against principalities, and which can not but occasion wars.  man, that it is a principle of their Doctrine, that if a Prince be not a friend to the Sea of Room, be his Title otherwise never so good, yet he is an usurper, or if any man be ignorant thereof, let him look into Saunders Monarchy, and there beside shameful, and detestable treason toward her majesties person and state, he shall find good ground of that opinion laid, and yet forsooth Protestant's 
Papists and not protestants alter titles of principalities.  must be the daungerousts Subjects unto Princes. I pray you of what profession are they, that have altered the title of all the principalities almost in Europe? of Arragon? of Na●are? of Italy? of Naples? of Sicyly? of France? of Germany? of the Empire both of the west and of the east? And what the Pope challengeth at this day for the principality of England, & Ireland ever since King john his time, every man that hath read the English Chronicles knoweth. Of what profession are they that say they have all temporal 
Papists and not protestants challenge all temporal power due to princes.  power immediately of God, and all Princes to hold the same as feodaryes unto them? And therefore have they exempted their anointed clergy, from all secular power and authority, and have so tied Christian Princes, that they may not draw their own Sword of Justice, 
Most unnatural and undutiful wars lawful by papists doctrine.  nor do any thing in their own Dominions, but at the beck and appointment of the Sea of Room, and then might the Father draw the Sword against the son, and the son against the Father, and Brother against brother, & finally, all subjects against their Prince. Yea in all Countries they did set shackles and fetters upon 
How papists do unlawfully overrule and abuse princes.  Princes to bridle them, that they might do nothing, but that was liking to them, I mean, they set some of their own Court, in every region, (as it were) to keep under the Prince, and to see even into his secret dealings, such as Thomas Becket and Stephen Lancton, were in 
The full right of authority is only by protestants granted to princes▪ and by them also (only) restored, being taken away by papists.  this land. Which I doubt not but godly and wise Princes, and counsellors will consider, and specially, call to remembrance, that the honourable state, dignity, and Majesty of Princes, was continually trodden under foot, until it was within this 40. or 50. years, that it pleased God, to restore into the world, the light of his Gospel, and by the Preachers thereof, out of his holy word, did let the Princes understand, the right, & authority of their dignity, which before was kept from them. Therefore great injury do they in these days whosoever they be, that seek to persuade Princes, that the Preachers & professors of the Gospel, be the most dangerous subjects, and the Papists (or at least the good indifferent men, which pass not which way religion goeth, but keep themselves safe for all changes,) to be the best, most quiet, and assured faithful subjects. But the event will teach godly Princes, and wise counsellors, the contrary. But whatsoever others shall do, I doubt not but that mighty, and merciful God, that raised our gracious Sovereign out of the dust of death, and pulled her out of the Lions deune, and out of the jaws of her greedy enemies, gaping for her destruction, & to our unestimable comfort, and benefit, set her in the Royal throne of this land, to the end that she might be a nursing mother, unto the church of God; and this land a nursery, for the Gospel of Christ, and a place of refuge, for the afflicted saints of God in these miserable days, and for that end, and purpose, hath miraculously defended, preserved, and maintained her, against all the devices, and policies of our enemies, and not only s●, but hath made her, being but a woman, dreadful to her mightiest enemies, and the especial worldly comfort, that the Saints of God, and the true professors of his Gospel, have in these days, against all the dangerous enemies (than which things, greater honour could never be done unto Prince.) And therefore I say, I doubt not, but that the same God will also at this time, lighten her mind, and direct, and strengthen her heart, that by no colour of cunning, or flattering counsel, she shall be carried away, either to forsake 
3. Reg. 11.  her gracious Lord God, as Solomon did, or conceive heavy displeasure against the Ministers of God's truth, as 
2. Chro. 24. Good subjects have to pray in this sort for her Majesty.  unkind Joas did. And that this may be so, we have all great cause, most earnestly to desire it of God, in our continual prayers.  
A third matter wherewith Preachers be unjustly burdened in these days, is, that they are charged, not only with their 
The third matter objected against Preachers, and the answer thereof.  own sins, and offences (which god knoweth are too many) but with the slackness & wickedness of all other. For upon us only they lay all the whole fault, of the small fruit that the doctrine of the Gospel, hath taken here in this land, now for the space of this twenty years. Oh, say they, if we had good and zealous Bishops, and godly Preachers, such as the Apostles were, undoubtly, this doctrine of the Gospel, would have had better success, and more would have prevailed in men's hearts: For they are not zealous, nor seem themselves to be moved with the spirit of God, therefore it cannot be, that they should move other. O (dearly beloved) though this reason seemeth plausible to some, yet I advertice all them, that have any spark of 
God's people do never make the want of godliness in the preacher, to be the cause that good doctrine should not fructify in the heaters.  God's fear in their hearts, that they take heed of it, & beware that they be not carried away with it. For I never read, that the people of God among whom true doctrine hath ●in preached (as the Lord be thanked it hath been with us) did ever use such allegation, for their own defence, It hath been always the pretence of the reprobate, and wicked, to excuse, and colour their own obstinacy, and contempt of God's word, when they were offered the light of the Gospel, and called to repentance. But that these men may not flatter, nor deceive themselves, I let them understand, that the Scriptures do in no place teach them, that the offences, and faults of the Ministers, and Preachers, are always, the only cause, why the word of God, doth not take place in men's hearts. It is more commonly, and 
What the Scriptures sh●w to be the cause most commonly, why true doctrine doth not fructify.  almost always imputed unto the waywardness, unthankfulness, and obstinacy of the people that hear it. Therefore it were good for all sorts of men, of what calling soever, to look into their own ●oosomes, and carefully to consider, whether the fault thereof, be not in themselves, for they know, the Master may be learned and diligent, 
The same showed by similitudes.  and yet the scholar, not thrive, by reason of his own dullness. The Physician, may be honest, & skilful, & the obstinate patient, make light of his wholesome Counsel. The seed may be good, and the seed sour a painful & honest person, & yet the fruit not to be answerable, to his travail, because of the naughtiness, & barrenness of that ground. This our saviour Christ teacheth us in the parable of the seedesower Matth. 13. The sour (saith he) went out to 
Verse. 3.  sow the seed, and some fell in the high way, that is, into the hearts of them, that were continually trampled with wicked and naughty cogitations, so that the seed, could not sink into their hearts, but by those birds of the Devil, was carried away without fruit. Some fell in stony ground, that is, into such hearts as wanted the good juice, & moisture of gods holy spirit, & therefore when the heat of persecution ariseth, their zeal is withered, & they revolt from the truth. Some fell into bushy ground, that is, into the minds of them, that were troubled with the ears of this world, with the love of riches, & with the pleasures of this life, which wholly chaked up the good seed of the Gospel of Christ, so that it could not in any wise prosper, & bring forth fruit. Here you may 
Truth may be preached, and yet three to one, take no fruit by it.  perceive, that for one fourth part of good ground, that yieldeth fruit of the doctrine of God, there are three greater parts of evil ground, wherein, it nothing at all prospereth▪ I would to God there were less store of these evil grounds in this land, & then undoubtedly should we see greater success of the Gospel, & more ample fruit of our Preaching. It were good for men, to look that these quarrelings at other men's lives, be not one of those cords of vanity that Esay speaketh of in the. 5. Chap. Woe be to them, saith 
Verse. 18.  God by Esay, that draw on iniquity with cords of vanity, 
Of colouring wickedness with other men's faults.  and sin, as it were with a Cartrope. That is: Woe be to them that imagine excuses and colours to nuzzle, & maintain themself, in contempt of God's word, and want of repentance.  
Let men take heed of such dealing, that such cords of 
What a man's flattering of himself in wickedness may come unto. Esay. 5. 19  vanity, pull not on iniquity, so fast, that it draw men to utter contempt, and derision of god, and his truth. For so it followeth, even in the same place immediately, which say in this manner in derison of the Preaching of the Prophets, Let God make speed, let him hasten his work, that we may see it, and let the counsel of the holy one of Israel draw near, and come, that we may know it. And in like manner say the wicked, and unrepentant people of the jews Iere. 5. They have denied the Lord, and 
Verse. 12  said, it is not he, tush, the sword, and the plague, shall not come upon us, neither shall we see it. The threatenings of the Prophets, are but wind, and the true word of God, is not in them, they utter their own fantasies, & these things shall come to themselves, and we shall live here lively, bravely, and gallantly, as we have before time. Even with like contempt and derision many at these days abuse the Preachers of God's word. If we exhort Princes, Magistrates, and Rulers to frame their purposes and devices according to the word of God, and in God's causes to lay aside humane policy, (because unless God build the house, in vain he laboureth that 
Psal. 127.  buildeth it, and if the Lord keep not the City, the watchman waketh but in vain.) Oh, say some of them, these Preachers lack experience and discretion, they are fools, they are unskilful, they know not what pertaineth to the policy of government. It is sufficient for Princes and rulers to show themselves Religious, although in deed they be not. For so howled that Monster machivel, the poison of Prince's Courts, and noble houses. If to confirm men in the defence of God's truth, we lay before them the assured promises of God's assistance, that he will not suffer a hear of their heads to perish, that for their safety, he will cause his Angels to camp about them, yea though they were in the valley of the shadow of death, yet they should not need to fear, because the Lord is with them, though people fret and fume, though Princes of great power consult and lay their heads together against the Lord, and against his anointed, yet he that sitteth in heaven will defeat their purposes, and laugh them to scorn (for there is no power, there is no wisdom, there is no Counsel against the Lord:) these say they be the sweet dreams of doting Preachers, wherewith they nursle Princes in idleness and security, and by vain confidence in the providence of God, cause them to lay themselves open to the danger of their enemies, as though even in these days we did not see the defenders of this their Religion to have sustained great overthrows and slaughters, at their adversaries hands. When we lay before men terrible threatenings of God's wrath and indignation, if they revolt from the truth of the Gospel, or suffer the same to be betrayed into the hands of the enemy, saying, that GOD will forsake them, that he will take his defence from them, that he will set his face against them, that he will bring strangers upon them to destroy their Country, and possess their great lands and goodly buildings: Many cry, that the Preachers be peevish, and for fear of their own state rave in folly. For they think if Religion be altered, that they shall first go to wrack, but they have small care and prospect, how to maintain the state of their Country in safety. Thus do they continually knit cords of vanity, to draw themselves into iniquity and contempt of GOD, and all this cometh to pass (as I said before) because they look so much upon other men's doings, that they clean forget their own. They shall do well to follow Christ's Council, that they first Take the beam out of their own eyes, and then shall 
Math. 7. 3.  they better see to take the moat out of their brothers.  
They may not think that God is the God of the Ecclesiastical 
Others must live well, howsoever Ministers do live.  state only, or that the Scriptures of GOD, do prescribe only their duties, with grievous threatening if they perform it not: Nay, he is the God of the whole people, and of all the states, and conditions thereof. Of Parents and Children, of Masters and Servants, of Husbands and Wives, of Lawyers & Counsellors, of Merchants & all other Occupiers, yea he is the GOD of Gentlemen and Gentlewomen, of Lords and Ladies, of Princes, Magistrates, Rulers, & Governors, & all their duties in his holy word he prescribeth, and against all them he speaketh, and with terrible threats in his Prophets, he thundereth, as much or more, than he doth against evil Ministers, and Preachers. And more oftentimes, he noteth their vices, & faults, to be the cause of those great plagues, & utter desolations which he threateneth to bring upon his people. Read the. 1. 3. 5. 30. Chapters of Esay. Read the, 5. 8. 21. 22. 25. of leremie, & almost all the parts of the Prophets, and you shall perceive this to be most true. I would stay upon some examples, but that I might be thought, to touch some things too nyghly. Therefore all these sorts of people▪, as well as the Ministers of God's word for their vocations, aught to be able to say, with 
What perfection should be in the life of every one. and of the application of the text therein.  Christ in this place, Quis ex vobis arguit me de peccato? Which of you can rebuke me of Sin? Which of you is able to accuse us, that we live loosely, in chambering & wantonness, or riotously, in banqueting & drunkenness, or contentiously, in strife and envy, or maliciously, seeking to supplant one an other? Which of you is able to accuse us, that we pull down Towns, and enclose whole fields, to feed wild beasts, & famish a number of Christian people? or that we join house to house, land to land, with oppression of the poor, as though we would live alone upon the face of the earth. Which of you is able to 
The means whereby the wealth of England is wasted.  say, that we wast the treasure of the land, in feeding three Cankers, riotously to consume the same, I mean, Monstrous Vanity in Apparel, Needless pomp in Sumptuous building, and Excessive charge in dainty feeding? Which of you, is able to say, that in all our doings, we set not the fear of God before our faces, & make not his holy word the direction of all our devices? Which of you, I say, is able to accuse us, in any of all these things? If all men, in all states and conditions, be able with good conscience thus to say: Surely this land is blessed. But Heaven and earth seethe, and the Lord knoweth, that it is not so in a number, yet God forbid, for that number, that we should condemn all. God hath his, in every state and condition of man.  
Now come I to the third part, contained in the second sentence of my Theme. Si veritatem dico vobis, quare non creditis mihi? If I say the truth why do you not believe me? Wherein I promised, to let you understand, that the doctrine of the Gospel, which we have Preached in this land by the space of this. 20. years, and that hath been confirmed, and established, by the authority of the Prince, & laws of this Realm, is the only truth, & that there is no truth of doctrine but it, & therefore, that you ought both faithfully without exception to embrace it, and constantly, without revolting to abide in it. But me thinketh I hear some say: Sir, if you could resolve us, that it is the truth which you Preach, we would easily receive it, but we may justly doubt of it. For ye are but men, and such men, as carry their blemishes openly in the sight of the world, ye may be deceived, and deceive others. As good Clerks as you, and as honest men, for any thing we see, teach us the contrary, and say their doctrine is the truth, or at the leastwise, we may justly think, that those great contentions, that you make against that Church of Rome, are but for trifling ceremonies, and matters of small weight and importance, and therefore, that Christian Princes, might do ver●e well, to see some order for those matters, and to force you to agree, for the residue, whether you will or no, that you may no longer trouble the world, as you have done, these many years, with these needless controversies. Surely, that they will not receive our doctrine with trial, I can not mislike it, for S. john in his 1. Epist. 4. cap. giveth them the same Counsel, dearly 
Verse. 1. Doctrine is to be received upon trial.  beloved (saith he) believe not every spirit that speaketh to you, but try the spirits whether they be of God or not, for many false Prophets are come into the world. Therefore I would to God all sorts of men, but chiefly, Princes, Counsellors, and Magistrates, would try our doctrine, by the true touchstone of God's word, as those noble converts of Berrhaea did, mentioned in y● Act. 17▪ which 
Verse. 17.  came to hear Paul's Sermons, not of custom, and fashion only, But daily searched the Scriptures, whether those things were true, that Paul spoke, or no. If God 
How to perceive protestants to have truth, and of what weight the matters are wherein they differ from papists.  would move them, so to do, they should easily understand, not only, that our doctrine were the truth, but also that the controversy between us, and the Church of Rome, is not for trifling Ceremonies (as they say) or matters of small weight, but for the very substance of our faith, and ground of all Christian Religion, and that there can be made no more agreement between our doctrine and theirs, then between light and darkness, truth and error, God and belial, Christ & Antichrist, which thing, it behoveth all Christians, and professors of the Gospel, deeply to consider. For as before time often, I have said in this place, so now think I, the time draweth nigh, that Gods justice, for our unthankfulness, will pull us to the trial of our faith, and therefore it behoveth us to understand, that we contend not for trifles, but for matters of principal importance, as I mean now to declare unto you. And if some persons shall think these points needless to be spoken of in this place, I humbly crave leave, that for the confirmation of mine own faith, I may declare unto you the grounds of my conscience, that if ever I live to be tempted, to forsake my Lord God, and his truth, that this my protestation made in this place, may be a bond unto my conscience.  
The rule that I will use to prove, that our Doctrine is the truth, and not that which cometh from Rome, shall be the same, that the Scripture of God layeth down by S. 
1. joh. 4. 1.  john, in the place before mentioned, where after he hath, as you have heard, admonished men to try the Spirits, whether they be of God or no, he addeth these means of trial. Every Spirit that confesseth Christ to have come 
1. joh. 4. 2. etc.  in flesh, is of God, and every spirit, that denieth Christ to have come in flesh, is not of God, but is the Spirit of Antichrist, of whom you have heard how he should come, and now already is he in the world. Now that you may understand, I go not about to deceive you with show of eloquence, and rhetorical amplifications, and with motions of affections, to lead you into error, ear● you be ware, I will lay open mine argument unto you, nakedly, and barely that you may see every joint thereof, and with yourselves consider of what force it ought to be in any christian conscience. And this I say every spirit that confesseth Christ to have come in flesh, is of God, and teacheth you the truth. And every spirit that denieth Jesus to have come in flesh, is not of God, but leadeth you into error, and is that spirit of Antichrist: But we, and the Preachers of the Gospel, in all Godly sense confess Christ to have come in flesh, and our Adversaries of Room do not, therefore we, and not they, have brought the truth unto you. The 2. proposition. I know will be denied, for both that parts thereof, which I will prove unto you, by this means. First I will let you understand the causes why christ came in flesh, and what benefits he procured to mankind by the same. Secondly I will show unto you what it is to deny Christ to have come in flesh. The first of these two shall confirm our truth: The second shall confound their error. As touching the cause why christ came in flesh.  
When sin had made separation between God and man, and the exceeding great mercy of God, was not willing 
The causes why Christ came in the flesh.  utterly to cast away man, and to ras● him from the face of the earth, of his infinite goodness, and wisdom, he devised the son of God, the second person in Trinity should descend from Heaven, and take flesh of the blessed virgin, that so being in one person, both very God, & very man, he might be a most fit Mediator to work reconciliation between God and man. The cause therefore why Christ came in flesh, was to work the salvation of mankind. For so saith 
The general cause. 1. Tim. 1. ●●  S. Paul, It is a sure saying & worthy of all men to be believed, that Christ came into the world to save sinners, And Christ himself saith: that he came to save that 
Luc. 19 10  which was lost.  
The general work of our redemption, hath certain principal branches, which are chief Articles of our Faith and grounds of all Christian religion. first, that he might be the reconciler, and atonement maker between 
The particular causes. Verse. 18.  God and us, as S. Paul witnesseth, 2. Cor. 5. All things are of God which reconciled us unto himself in Christ jesus. And immediately, God was in Christ reconciling 
Verse. 1●. Col. 1. 20.  the world to himself. And to the Colos●. It pleased him to reconcile all things, unto himself by Christ, appeasing by the blood of his Cross, all things which are either in heaven or in earth. God therefore appointed him for ever to be our high Bishop, our Mediator, our Advocate, our Intercessor which should continually appear before the face of God for us, and make him favourable to 
Heb. 2. 4. 7. 9 cap. 1. Rom. 8. 37.  sinners, that we might have access to God by him, & by his intercession and merit, obtain mercy and grace in our necessities, these be the words of the scripture. And he is 
Christ only ●● our advocate and mediator. 1. Tim. 2. 5. 1. joh. 2. 1. &. 2.  not only our Mediator and Advocate, but Our only Mediator and Advocate, One God, and one Mediator of God and man, the man Christ jesus. We have an Advocate with the father, jesus Christ the righteous, and he is the propitiation for our sins. It is he that ascended up to heaven, and sitteth at the right hand of God the Father, Vt interpellat pro nobis, That he may be an Intercessor 
Rom. 8. 34  for us. The 2. cause of Christ's coming into flesh, is, that he might be our redeemer from the tyranny of the Devil, and the purchazer of remission of sins. The 
1. joh. ●. 8.  Son of god appeared to this end, to dissolve the works of the Devil. And again: Ye are redeemed, 
1. Pet. 1. 18.  not with gold and silver, but with the blood of the immaculate Lamb Christ jesus. And again: Behold the 
joh. 1. 29.  Lamb of god, that taketh away the sins of the world, And S. Paul: In whom we have redemption, and by 
Eph. 1. 7.  his blood remission of our sins. We must not only believe that he is our Redeemer, but our Only Redeemer, 
Christ only is our redeemer. Act. 4. 1●.  and the Only Purchazer of the full remission of our sins. For, Non est aliud nomen. etc. That is, There is no other name under Heaué, wherein we should be saved, but only by the name of Christ jesus, And S. john. The blood of 
1. joh. 1. verse. 7.  christ hath washed us from all sin. And S. Paul. He gave himself for us. that he might redeem us from all iniquity. The 3. cause of Christ's incarnation, & the 2. office of his eternal Priesthood, is, to offer a full & perfect sacrifice to appease the wrath of God, & to satisfy his justice, & that not according to the order of Aaron, which by imperfection did need a Succession, but according to the order of Melchizedek, & that for ever. Thou art a Priest, saith God, for ever, according to the 
Heb. 6. 20.  order of Melchizedek. Therefore it cannot be borne ●● christian religion, that Christ should have any succession in Priesthood, to sacrifice after him. For by one oblation 
Christ only is our priest to sacrifice for us which he hath done once for all. Heb. 10. 14. Heb. 9 28. Heb. 10. 12.  he made perfect all that be sanctified. And again: Christ was once offered for the extinguishing of the sins of many, And again: Having offered one Sacrifice for sin, he sitteth perpetually at the right hand of God. And sundry times else where, the Epistle to the hebrews affirmeth, Christ Semel, That is to say, once, to have sacrificed himself.  
The fourth cause of his Incarnation, and the third office of his eternal Priesthood is, that he might be the only Prophet, Master, Teacher, and instructor of his people, fully to open to them the knowledge of God, and the true way of Salvation: God, saith Moses, shall raise from 
Deu. 18. 15.  among you, a Prophet like unto me, him do you hear, according to all things that he shall say unto you. And God the father himself, at the baptizing of Christ, did with the visible presence of the holy Ghost, consecrate him Master and teacher of his church, which only was to be heard. This is my dearly beloved Son, in whom I am well 
Mat. 3. 17. Mat. 17. 5.  pleased, him do you hear. The same Consecration was confirmed in the Mount, at the transfiguration of Christ. And Esay the Prophet in the 55. chapter, or rather 
Verse. 4.  God by Esay saith: I have given him as a witness unto people: & preceptorem Gentibus, And a Master and instructor 
Christ is our only Instructor.  of all nations. And therefore Christ himself forbiddeth his Apostles to be called Masters, for saith he: Ye have but one Master which is Christ.  
The fift cause of Christ his coming in flesh, is that he might be the Lord of Lords, and King of Kings, the only head, ruler, governor, and defender of his universal Church, over all the parts of the world according to the Prophecy of David Psal. 2. Yet have I anointed my 
Verse. 6. etc.  King, upon my holy hill of Zion, to whom for his inheritance, he gave all the Nations of the world, and for his possession, the uttermost bounds of the earth. And the Angel at his Conception, said: He shall reign in the house of 
Luc. 1. 33.  jacob for ever, and there shall be none end of his kingdom. And Ephesians 1. He hath put all things under 
Verse. 22.  his feet, and hath appointed him above all things head of his Church. And Coloss. 1. He is the head of his body 
Verse. 18.  the Church, which is the beginning, the first of them that rise from death, Vt sit in omnibus primas tenens. i. That in all things he might have the pre-eminence. And Ephe. 5. The Husband is the head of the wife, as 
Verse. 23.  Christ is head of the Church: But the wife may have no 
Christ is the only head of the church.  more heads but her husband, unless she will be a wedlock breake●, and so the Church can have no other head But Christ, unless she do in the face of the whole world forsake her own Spouse, who hath betrothed her to him alone. He is the only Son, which alone governeth the house of GOD his father, In all these Branches, I add this word (Only) because Christ only, is alone that that he is: our only Mediator, our only redeemer, and purchazer of remission of Sins, our only high Priest, to sacrifice for us, our only Master and Teacher that instrueteth us, our only head and governor that guideth and defendeth us. And hereunto I am moved, not only with express words of the scriptures, but also with consideration of the high and most excellent means of our salvation, devised by the wisdom, and unspeakable mercy of God. For it should greatly impeach the wisdom of God, if he should send down his son, the second person in Trinity, into the vale of misery, here to take Flesh, and in the form of a Servant, and abject man, to suffer most vile and reproachful Death, to be a party redeemer, or a party Saviour, and to yield a great part of the 
Christ hath no partakers in any of his offices.  honour and glory thereof to other. No, no, he is GOD he giveth not his glory to other: He only (only I say he) is our full and perfect reconciler, and Redeemer, and all the residue that I have spoken of before. This is the Doctrine which we teach, this is the Gospel which we preach, and this is no new Doctrine, but that which was conceived in the bosom of the wisdom of GOD 
Protestant's doctrine of Salvation is the doctrine of the Scripture. Eph. 1. 4.  before the beginning of the World. For we were chosen (sayeth saint Paul) in Christ, Antequám iacerentur Fundamenta Mundi. i. Before the Foundations of the World were laid. This is that Gospel, that GOD himself opened in Paradise, to our first Fathers, I will set enmity, sayeth he, to the Woman, between 
Gen. 15. 3.  thy seed and his seed: and thy seed, That is, one that shall come of a woman, shall break the Serpent's head, That is: overthrow the whole power of the Devil, and deliver mankind from sime. This is that Gospel that was renewed to Abraham, and all the patriarchs: In thy Seed, shall all the Nations of the 
Gen. 22. 18.  earth be blessed. This is that Gospel, that was figured to the Jews, by the paschal Lamb, by Manna, by the Rock, by all the Sacrifices, and Ceremonial services of the Law. This is that Gospel, Where unto all the Prophets bear witness, As Saint 
Act. 3. 21. Act. 4. 12.  Peter sayeth, in the Acts: That all they that believe in him, shall have remission of sins by his name. This is that Gospel, that Saint john the Forerunner pointed unto, Behold the Lamb of God. etc. This 
joh. 1. 29.  is the Gospel that Christ himself preached and delivered to his Apostles, and they to the whole World. So GOD loved the World, that he gave his only 
joh. 3. 16.  begotten Son, that whosoever believed in him, should be saved. Therefore as I have said: Our doctrine 
The general end of the protestants doctrine, and what doctrine only they mislike.  is no new Doctrine, but the most ancient Doctrine, that ever was upon the face of the Earth, neither do we teach any other Doctrine than this, and those that do of necessity depend upon this, or be grounded upon this. Neither do we impugn any Doctrines in other, but such as are repugnant to this Faith, and either directly or indirectly impeach the same. For I protest before GOD and his Angels and in the presence of this honourable Audience, for my self and as many professors of the Gospel as I know, that whatsoever Doctrine is agreeable to this, we do gladly receive it, and with both arms embrace it, though it come from the Church of Room. And whatsoever Doctrine is repugnant to this, and will not stand with it, we do reject it, though it come from an Angel in Heaven. Seeing then we have now this 20. years taught you this unfallible truth, Why do you not believe us? etc.  
Now as touching the second branch, what it is to 
What it is to deny christ to have come in flesh▪ and that in two. sorts.  deny Christ to have come in Flesh, and who they are that deny it, you shall understand that there be two ways to deny Christ to have come in flesh. The one flatly and grossly, and in plain words, as Ebion, Erinthus, Martion, Valentinian, Arrius, and a number such other, in the primative Church, which denied either the Deity, or Humanity of Christ. But in them Satan showed himself in his own Colours, like a black Devil, and therefore the heresies being so gross, were soon confuted, and confounded in the Church of God. There is another way more subtle, and perilous, undirectly to deny Christ to have come in flesh, in which Satan turneth himself into an Angel of light, and as Cyprian sayeth, Under the name of Christ, confounding the Religion of christ. That is, While in words they confess the Incarnation of Christ, by perverse doctrines in effect they deny it, by denying those causes, for which the Son of GOD was Incarnate, attributing the effect of our Salvation, to other things. And after this 
popists and not protestants do deny Christ to have come in the flesh and how.  sort, the Teachers of the Church of Room, very plainly and perilouslye deny Christ to have come in flesh, as I will particularly let you understand by the Branches of our salvation before recited. As touching the first cause of Christ his Incarnation, that Christ is the only reconciler, mediator and atonement maker, between God and us, and for that cause sitteth at the right hand of 
Prayer to saints is against christ his mediatorship and advocatship.  God, perpetualy to appear before his face for us: Against this Article they teach blasphemous Doctrine of Invocation of saints, that they are our mediators and reconcilers, that by their merits and prayers, we have access unto God, and are for their sakes, heard, received and accepted into the favour of God again, evidently displacing the son of God, from the chief office of his eternal priesthood, & setting his creatures in his place and dignity, and that with out any warrant of scripture, either by word, or by example. 
Prayer to Saints containeth besides itself, two other wicked things.  This Doctrine is joined with two other foul errors: first, that they conceive of Christ, as of a dreadful God, and terrible judge, and not as of a merciful Mediator, & therefore that we have needs of other spokesmen, to make the way to him for us, though he himself most graciously, and mercifully crieth unto us, Come all ye that travail, 
Mat. 11. 28.  and be heavy laden, and I will refresh you. And in sundry places commandeth us to pray unto God the father in his name, assuring us, that whatsoever we desire, it shall 
joh. 16. 23.  be granted us. And therefore do they show themselves to mistrust, the Credit of Christ.  
Secondly in this praying to the Saints, not without great danger of Idolatry, they attribute unto them divine power. For in their praying to them, they imagine of them, that they be of Universal knowledge, and understanding, not only what men speak, but also what they think in their hearts. Again they attribute unto them Almighty power, as being able to work and bring to pass whatsoever is desired of them. And lastly, they show themselves to believe, that they are More merciful, and ready to hear sinners, than Christ himself, which is flat Blasphemy. As touching the second cause of christ his Incarnation, that he is our only redeemer and purchazer of remission of our sins: This ground of our faith they weaken, by a number of corrupt Doctrines.  
As first, that in part we have salvation and remission of sins, by the Merits of Saints, for thus they pray:  

Tuper Thomae sanguinem quem pro te impendit,  
Fac nos christ scandere quò Thomas ascendit.   
Grant us O Christ by the blood of Thomas which he shed for thee, thither to go whether he is ascended. And to Saint George they pray thus, High nos saluet à peccatis, ut in coelo cum beatis possimus q●iescere. Let him save us from our sins, that we may rest with the blessed in heaven. And touching Saint Anne, they say thus, Deus qui beatam Annam, matrem tuae genetricis fieri voluisti, praesta quaesumus, ut meritis utriusque matris & filiae, regna caelestia consequamur. O God, thou which wouldst Saint Anne to become the mother of thy mother, grant we beseech thee, that by the merits of the mother and the daughter, we may obtain thy heavenly kingdom. In this you hear three saviours beside Christ, and in like manner do they acknowledge a thousand more. Secondly, they 
The papists will have Christ to be a dennie Saviour.  say, we have remission of sins and salvation, in part by our own Merits and good doings. For this writeth Gabriel Biel: That the Passion of Christ may be the first and principal cause, of attaining grace and opening the way to heaven, Sed nunquam est totalis causa, quia semper cum merito Christi, concurrit aliquod meritum recipientis gratiam, that is to say, But it is never the whole cause, for that ever there goeth with the merit of Christ, some merit of him that receiveth grace. What shall I say of Pardons, of Pilgrimages, of Purgatory, of holy Water, and a number of other like Superstitions & false errors? by which not without blasphemy, they match transitory things and vain devices of men, with the most excellent price of our redemption, the blood of Christ jesus, the son of God our Saviour, expressly contrary to the holy ghost, thus writing by Saint Peter: Ye are not redeemed with 
1. Pet. 1. 18.  transitory things, as with Gold or Silver, but with the blood of the immaculate Lamb Christ jesus. As touching the third cause of Christ's Incarnation, that he being our only high Priest according to the order of Melchizodech, hath once for ever offered himself upon the Cross, & purchased for us eternal redemption, they impugn it with the most horrible doctrine of the propitiatory sacrifice, daily offered in the Mass, wherein they teach, that mortal & sinful men in a state of Priesthood succeed Christ, & continually offer the very real & natural body of Christ to God the father, for the remission of daily sins, not only of them that Communicate, but of them that look on, & receive not, yea, and of them that be absent, and procure the same to be made either for money or otherwise, aswell for themselves as other, which is directly contrary to the doctrine of the holy Ghost, in the Epistle to the Hebrews. Where at large he proveth, that neither the Priesthood of Christ can have any succession, nor his sacrifice any repetition, without evident note of imperfection.  
As concerning the fourth cause of Christ's Incarnation, that he is the only Master and teacher of his Church, and hath revealed unto us the perfect will of God, and true way of Salvation, so that now after him, we should receive no doctrine, but that is uttered by the voice of our high Sheeparde in his holy word. Yes, sayeth the Church of Rome, there be many weighty matters, of necessity of salvation to be believed, which Christ in his written word hath not delivered unto us, and the same to be received with like reverence, that the written word of God is.  
Last of all, the fift cause of Christ's Incarnation, that he came to be the only Head, Ruler, Governor, and Director of his Church, the patrons of the Church of Rome manifestly deny, saying: that Christ is in deed the only head for salvation, but not for government, because the Pope is the Ministerial head and governor, and director of the universal Church, wherein they manifestly alter the nature of Christ's kingdom. For whereas the kingdom of Christ is not of this world, but a spiritual kingdom, wherein by the word of God, and the power of his holy spirit, he ruleth and reigneth in the hearts of true Christians, the Pope hath transferred it to an earthly kingdom and Empire, by which, as the Vicar of Christ he challengeth a universal government, not only over the Ecclesiastical state, but also over all Princes and governors of the earth. This opposition and contrariety of the doctrines of the Church of Rome, to the doctrine of the gospel, if you diligently mark and observe, you shall evidently see in them the spirit of Antichrist, although not grossly and plainly, yet undirectly and colourably denying Christ, to have come in flesh. What shall I say, that the doctrine of that Church doth not only disgrace the office of christ, in the work of our redemption, but his person also, by bringing his humanity and the truth of his body in doubt, while they teach, that the very natural body of Christ is really in all places, or in ten thousand places at once, that is, in every host consecrated through out the whole world? And what Christian knoweth not, that it is the property of of God alone, and of no creature, be it never so holy, to be in many places at once? finally I add, that the Church of Rome teacheth corruptly, as touching Original Sin, free-will, and the grace of GOD, Faith and Justification, good works and the merits of them, the use of the Sacraments, and almost of all doctrines touching Christian Religion. Therefore, I trust you now perceive both the parts of my second proposition evidently proved, that is, that we sincerely confess and teach in all true sense, that Christ is come in flesh, and they do not, therefore according to the words of my Theme, I say unto you, If we teach you the truth, why do you not believe us? If it be the only right way of salvation, why is it not favourably received and embraced? If it be the glad tidings of the Gospel sent by God unto you, why are the Messengers thereof disdained and contemned? People that do fear God, hear the word of God with reverence, and not only hear it with the ears, but faithfully believe it in the heart, and not only believe it, but constantly abide in it, & not only themselves to abide in it, but by all means they can to labour to draw other to it, and to repress all such as either revolt from it themselves, or seek to disgrace or discredit it in others. God is not more displeased with any thing, than with the contempt of his word and Ministers. Thus saith the Lord by jeremy in that 6. chap. reproving the obstinacy of his people, Stand in the ways 
Jer. 6. 16.  and behold, & ask for the old way, which is the good way, and walk therein, and there you shall find rest for your souls, but they said, we will not walk therein. Also, I set watchmen over you, which said take heed to the sound of the Trumpet, but they said, we will not take heed. But consider what God addeth immediately, Hear O earth (saith he) behold I will cause a plague to come 
Verse. 19  upon this people, even the fruit of their own imaginations, because they have not taken heed unto my words, nor unto my law, but have cast it of. And in the last Chap. of the. 7. of the Chronicles, it is thus written, The Lord God of their fathers hath sent unto them by 
2. Chro. 36. 15.  his Messengers, rising up early, and sending, for he had compassion on his people, and of his habitation, but they mocked the Messengers of God, and misused his Prophets, until the wrath of the Lord rose against his people, and till there was no remedy, for he brought upon them the King of the Chaldees, who slew their young men with the sword. etc. God of his great goodness, hath sundry times sent into this land, his Messengers and Preachers of his Gospel, and principally these twenty years last passed, in which time, the sound of God's holy word hath continually rung in the ears of men, yet was the love of the Gospel never so cold, as even at this day, nor the hearts of English men, so ready to revolt from it. It is lamentable to understand how in all parts of the Realm, those Papists, which before time appeared to be somewhat afraid, and sought by all means to hide themselves, do now openly show themselves, and desire to be known to be as they are. What their hope or expectation is, the Lord knoweth, but surely it is full time, that her Majesty, and her most Honourable Counsel, as they fear God, and love his truth, do speedily look unto it, otherwise undoubtedly, the inconvenience will be greater, than by authority will be easily stayed. The care hereof, I leave to them, whom God hath set in place of Government, only I thought it my duty, being appointed a watchman in the Church of God, to sound the Trumpet in this place, and to give warning, that the blood of them that perish, be not required at my hand, and withal, most humbly and heartily pray unto almighty God, that with the grace of his holy spirit, he will so direct & strengthen the minds of them, whose principal charge this is, that that may be done, which most tendeth to the glory of God, and maintenance of his truth, and to the good state and preservation of this our natural Country.  
Amen.   

¶ The special contents of this Book of Sermons, reduced into a necessary Table of Common places.  

A.  


Acknowledge.  
THe way to acknowledge God in man. Folio 192.  
Means to make those acknowledge a God which do altogether deny him. Folio 191  
Whoso can not acknowledge God in himself can not be said to be a man. Folio 193  
Properties which can not but be known in God if we do acknowledge him but only in his creatures. Folio 193   

Afflictions.  
¶ That afflictions do no whit discredit the power of the Gospel. Folio 7  
How the godly do stay themselves in afflictions, so that they may not fall from Christ, etc. Folio 200  
Afflictions are laid upon the righteous to try them withal. Folio 174. 175. 176.     

B.  


Baptism.  
¶ Fruitful doctrines of the Protestants concerning Baptism. Folio 30. 31  
Papistical untruths and abuses concerning Baptism. Folio 31   

Benefit.  
¶ How we are to apply the benefit of the coming of Christ in the flesh every man to himself. Folio 92. 93  
The Church of Rome impugneth the doctrine of applying the benefits of Christ's merits by faith. etc. Folio 94. 95. 96     

C.  


Calling.  
¶ Ordinary authority or calling is no just proof of true Doctrine. Folio 74  
The Prophets extraordinarily set up by God to reprove the abuses of their ordinary calling. Folio 75  
Under the clothing of ordinary calling the wolf is descried, and how? Folio 76   

Christ.  
¶ Christ only is our advocate and mediator. Folio 231  
Christ only is our redeemer. Folio 231  
Christ only is our priest to sacrifice for us which he hath done once for all. Folio 232  
Christ is our only instructor. Folio 232  
Christ is the only head of the Church. Folio 233  
Why Christ of necessity was to be both God and Man, etc. Folio 140  
Why Christ should necessarily be man 140. Folio 141  
Christ hath no partakers in any of his offices. Folio 233  
Such as do but a little close with the world, are and stand in danger of treason to Christ. Folio 200. 201  
The Papists will have Christ to be a demi Saviour. Folio 237. 238. 239. etc.   

Church.  
¶ Christ compareth the Church to husbandry. Folio 177  
Why the Spirit of God compareth the Church to husbandry. Folio 178  
The name of the Church abused by the Wolves. Folio 77  
The invisible Church consisting of the elect. Folio 20  
Of the visible Church, and the description of the same. Folio 20  
The Church of Christ is tied to no place. Fol. Folio 21  
The number of the Church may be small. Fol. Folio 21  
None are openly of the Church, but such as are called thereto by God's word. Fol. Folio 21  
The corrupt lives and foul vices of the fathers of the Church of Rome detected, etc. Folio 98  
Faith doth engraff us into the Church. Fol. Folio 21  
The Church of Rome a Monster having three heads at once. Folio 102  
The Church of Rome hath not in it the tokens of the true Church. Folio 23  
What Church is most likely to have false interpretations. Folio 39  
The marks of the Church. Folio 22 23  
The increase of the Church by martyrdom showed in a similitude. Folio 182  
Of dissoluteness of life in the Church of Rome, etc. Folio 47  
The Papists object the visible state of their Church, to prove it the true Church. Folio 42  
Gods true Church may be, and yet not appear generally visible. Folio 43  
That may seem to us the true Church which is not. Folio 43  
Examples proving a Church, and yet not visible, etc. Folio 43. 44. 45  
The invisible state of the Church since the Apostles, doth not prove the Church to be no true Church. Folio 45   

Coming.  
¶ What it is to deny Christ's Coming in the flesh, and that in two sorts. Folio 235  
Papists and not Protestants deny Christ's Coming in the flesh, and how? Folio 235  
The causes of Christ's Coming in the flesh. Folio 230  
The general and particular causes of Christ's Coming in the flesh. Folio 230  
The faithful jews did eat and drink spiritually the Body and Blood of Christ before his real Coming in the flesh, etc. ●35  
A place imagined where the dead did rest before the Coming of Christ. Folio 132   

Common weals.  
All Common weals are not to be tied to one form of government. Folio 218  
To be disturbers of Common weals, etc. is no new slander, nor now first objected against gods true ministers. Folio 219   

Contempt.  
Considerations concerning Christ, which maketh man's carnal reason to have him in Contempt. Folio 2  
The more excellent that men are in carnal reason only, the more is these Contempt of Christ. Folio 2  
Contempt of Godliness of life can not stand with the acknowledging of a God. Folio 191  
The Contempt of Christ and his Gospel in the beginuing of the world. ●     

D.  


Device.  
¶ Man in his excellency of carnal wit is not able to give any perpetuity to his Device. Folio 4  
The government and direction by God's word prevaileth more than any Divide of man. Folio 5  
Of man's policy and Device, and what kind of ground it is to Common weals. Folio 8  
How God can show himself, when all man's Device faileth, etc. Folio 8   

Dissension.  
¶ Dissension of opinions is no new thing. Fol. Folio 54. 55  
Dissension of the Protestants about the Sacrament, etc. Folio 56  
Dissension among Protestants for apparel, etc. Folio 57  
The bitterness of the Dissension amongst the Schoolmen Papists. Folio 6  
Dissension about original sin, and the virtue of Sacraments. Folio 60. 61  
Of the multitude of Dissensions among Papists in sundry points. Folio 59 60  
Late Dissensions in opinions among Papists. Folio 62   

Doctrine.  
¶ Protestants Doctrine of salvation is the Doctrine of the Scripture. Folio 234  
The general end of the Protestants Doctrine, and what doctrine only they mislike. Folio 234  
Godliness may be pretended by some that loath true Doctrine. Folio 216  
None can have good conversation which are not sound in Doctrine. Folio 216  
Faith followeth Doctrine. Folio 216  
Contemners of Doctrine were foretold of to come. Folio 217  
How little their own method would profit them of teaching manners without Doctrine. Folio 217  
Most unnatural and undutiful wars lawful by Papists Doctrine. Folio 220  
What is the cause that good Doctrine doth not fructify in the hearers. Folio 222  
What the Scriptures show to be most commonly the cause why true Doctrine doth not fructify. Folio 223  
Doctrine is to be received upon trial. Folio 228  
How to perceive Protestants to have true Doctrine, and of what weight the matters are, wherein they differ from Papists. Folio 228. 229     

F.  


faith.  
¶ Faith doth engraff us into the church. Fol. Folio 21  
Faith followeth doctrine. Folio 216  
No man can be saved for any good life, when he hath not true Faith. Folio 216  
The force and effect of Faith set out at large. Folio 146. 147  
Faith the mouth of the soul, whereby Christ is eaten. Folio 144  
Matters of Faith may be better perceived by means of writing, than by man's bare memory. Folio 25  
Of the doctrine of justification by Faith only, and what it procureth. Folio 13. 14   

Fortune.  
¶ A definition or description of Fortune declaring what it is. Folio 164  
God the creator, disposer, and preserver of all, and not blind Fortune. Folio 164  
Nothing betideth man by Fortune, but all things by God's direction. Folio 163   

free-will.  
¶ How profitable the doctrine is which is against free-will. Folio 13  
Opinion of free-will is unthankfulness. Folio 13  
How we have free-will, and how we have it not. Folio 13     

G.  


Gentility.  
¶ Of the vain opinion of Gentility, and the danger of the same, this toucheth contempt. Folio 2  
Of heathenish Gentility, and the mischief by it. Folio 189   

God.  
¶ Certain notable and excellent titles proper unto God. Folio 193  
Who or what God that is which is taught to be believed. Folio 193  
Mocks against God & his judgements. Folio 190  
Against those that deny God altogether. Folio 191  
Means to make those acknowledge a God which do altogether deny him. Folio 191   

Gospel.  
¶ Why we ought rather to esteem the Gospel than all earthly things. Folio 205  
In what sort true professors of Christ & his Gospel must cleave to him & it. Folio 199  
How God hath blessed England even in this late time of the Gospel. Folio 65  
That Princes do resist the Gospel, is no cause of discredit unto it. Folio 65  
The Gospel often flourisheth when it is most resisted. Folio 66  
how it cometh to pass, that many seem first to be glad of the Gospel, & yet afterwards hate it, etc. Folio 197  
Of some which now profess the Gospel, which peradventure may dyslike of it hereafter, etc. Folio 198  
Of worldly inconveniences, which do commonly follow the professors of the Gospel. Folio 199  
Why true professors of the Gospel can not by any means be driven from it Fol. Folio 199  
The mercy of the professors of the Gospel compared with the cruelty of the Church of Rome. Folio 76  
The Gospel evil spoken of, because of such as idly profess and live not after it. Folio 109  
The preachers of the Gospel exhort to holiness of life, to godliness, etc. Folio 111  
The preaching of the Gospel is not altogether fruitless. Folio 111  
The godliness of the preachers of the Gospel compared with that of the prelate's of Rome, etc. Folio 112  
What fruits have followed the preaching of the Gospel. Folio 113  
Not the Gospel but our corrupt nature is the cause why our fruits at these days are no better. Folio 109  
divers sorts of enemies to the Gospel. Folio 8. 9  
Six objections against the Gospel, to bring it into discredit, etc. Folio 10  
A first objection against the Gospel, that it doth not further but hinder good conversation. Folio 10. 11. 12  
A second objection against the Gospel, that it maketh this life less pleasant to us than it should be. Folio 16. 17 18  
A third objection against the Gospel, that we the pretended professors there of are not of the catholic church. Folio 19  
A fourth objection against the Gospel concerning the lewd lives of protetestantes, etc. Folio 46  
A fift objection against the Gospel, that the professors of it agree not in opinion. Folio 54  
A sixth objection against the Gospel, that ignominy and persecution doth follow it. Folio 64  
The estimation of Christ & his Gospel. Folio 2  
Of the power of the Gospel of Christ, & how many ways it appeareth. Folio 3  
Man needeth not by the Gospel think himself debased, etc. Folio 15  
Of the power of the Gospel appearing in these latter days. Folio 7  
That the power of the Gospel is no whit to be discredited by afflictions, etc. Folio 7  
Contentions and wars have been in other Nations before the renewing of the Gospel. Folio 219  
England never in such peace, as since the embracing of the Gospel. Folio 219. 220  
The stir following the Gospel is not to be imputed to the Gospel. Folio 52. 53  
How stirs do come in the time of the Gospel. Folio 53     

H.  


Holiness.  
¶ Outward Holiness is no sure token of true teachers. Folio 69  
The first claw whereby a Wolf is known is trust in Holiness of life. Folio 70  
The second claw to know the Wolf by, is Holiness consisting in the observation of men's conditions. Folio 71  
The preachers of the Gospel exhort to Holiness of life, etc. Folio 111     

K.  


Kingdom.  
¶ The Kingdom of God, what it is. Folio 199  
Of the Kingdom of Christ, and what is by it to be looked for. Folio 198     

M.  


martyrdom.  
¶ The increase of the church by martyrdom. 182  
What increase only cometh by martyrdom. Folio 182   

ministery.  
There is more means amongst protestants to reform the ministery, than among Papists. Folio 212  
What is to be thought of Ministers, if they live offensively etc. Folio 212  
Others must live well, how so ever Ministers do live. Folio 226  
The means now left to the Ministers, to redress the curiosity and objection of hearers, for preaching either of doctrine or manners. Folio 218  
What Ministers should be able to do, when their doctrine is discredited by their lives. Folio 208  
A very commendable example of concealing Ministers faults. Folio 213  
A good example admonishing princes to beware of secret dealers against Ministers. Folio 213  
All Ministers are not to be evil spoken of, because some deserve it etc. Folio 214   

Miracles.  
False Miracles wrought by false prophets to deceive God's people. Folio 78. 79  
Why God doth not show such miracles as of old he did, etc. Folio 80  
The end whereunto godly Miracles do tend. Folio 80. 81     

N.  


Nature.  
¶ The definition or description of Nature declaring what it is. Folio 163  
The saying of the Heathens that all things stand▪ according to the course of Nature, etc. Folio 192     

O.  


Opinions.  
¶ God suffereth diversity of Opinions, even in his true Church. Folio 57  
Diversity of opinions, in the East and West Church for Easter. Folio 58  
Objection to convince protestants, for dissension of Opinions. Folio 55  
The Schoolmen a●e full of diversity of Opinions. Folio 60  
Disagreement in Opinions amongst counsels. Folio 62  
Diversity of Opinions betwixt the university and the Friars. Folio 62  
Late dissensions in Opinions amongst Papists. Folio 62. 63  
Dissension in opinions is no new thing. Fol. Folio 54  
The absurd Opinions of them confuted, which imagine God to govern great things only, etc. Folio 165     

P.  


Papists.  
¶ The Papists will have Christ to be a demi-saviour. Folio 237  
Of obstinate papistry, in three sorts of Papists. Folio 194  
England in most dangerous perils by Papists. Folio 194  
The means to remedy some kinds of Papists. Folio 194  
Cause of care in what places of credit Papists are put. Folio 195   

Perfection.  
¶ What Perfection should be in the life of every one etc. Folio 226. 227   

Pope.  
¶ Pope Gregory the first condemneth the name of universal Bishop. Folio 99  
Ambition in Pope Boniface succeeding Gregory next save one. Folio 99   

Popes.  
¶ The Popes try it by the cares who shall be head. Folio 102  
The Pope's charity showed to his predecessor. 100  
The Pope's treason against the Emperor. Fol. Folio 101  
Repugnancy even in the decrees of Popes. Folio 60  
The Pope's whoredom passed over. Folio 103  
The cruelty of Popes taxed. Folio 103  
The Pope's pride touched. Folio 104  
The Pope's covetousness noted. Folio 105  
A conclusion upon all the Histories of the Pope's proceed. Folio 108  
Virtue and learning not regarded in choice of Popes. Folio 48  
Of horrible cruelties in Popes. Folio 48  
Popes Sorcerers, necromancers, conjurers, poisoners. Folio 49  
Popes did great injuries even to Emperors. Folio 49  
Of covetousness and extortions in Popes. Folio 49  
Popes seditious, and raisers of war. Fol. Folio 50. 51.  
Popes by their strife and cursing one an other, set all Christendom by the ears. Folio 52   

Popedom.  
¶ That the Popedom was to be gotten by ambition and bribery. Folio 48  
Necromancy and poison, steps to the Popedom. Folio 101   

Prayer.  
¶ A brief Prayer for communicants, before they receive the Lords supper. Folio 157  
Prayer to Saints is against Christ mediatorship and advocatship. Folio 236  
Prayer to Saints containeth besides itself, two other wicked things. Folio 236   

Preacher.  
¶ Truth may be taught by the Preacher and yet three to one take no fruit by it. Folio 223  
Gods people do never make the wa●●e of godliness in the Preacher, to be the cause that good doctrine doth not fructify in the hearers. ●●●   

Preachers.  
¶ It is an ordinary way of Satan to discredit true Doctrine by the life of the Preachers. Folio 212  
The first fault objected against Preachers, and the answer. Folio 215  
The second crime objected against Preachers, to discredit their doctrine. Folio 218  
The third matter objected against Preachers, and the answer thereof. Folio 222  
How they are to be accounted of, that deride Preachers. Folio 190  
The specialties of a Preachers duty Folio 209  
Preachers in delivering Gods will, must do it openly, without fear or negligence. Folio 209. 210  
Preachers must give good example of life, answerable to their doctrine. Fol. Folio 21●  
Preachers are authorized by God in their calling. Folio 178  
What estimation ought to be had of Preachers. Folio 178  
How those are to be thought of, who do lightly regard either preaching or Preachers. Folio 179  
An objection made against the credit of the Gospel and the Preachers thereof. etc. Folio 182  
Some Preachers had but barren success, and yet was their doctrine truth. Folio 183  
The cause of barren success is all one to the present Preachers as was to the Prophets, etc. ●84  
How grievous it is for Preachers to offend. Folio 185  
Why Preachers offences are not to be made more grievous than they are. Fol. Folio 185   

Princes.  
¶ How Papists do unlawfully overrule and abuse Princes. Folio 221  
The full right of authority is only by Protestant's granted to Princes, etc. Folio 221   

Principalities.  
¶ A principle of papistry against Principalities which cannot but occasion war. Folio 220  
Papists and not Protestants alter titles of Principalities. Folio 220  
Papists and not Protestants challenge all temporal power of Principalities. Fol. Folio 220.   

Prophets.  
¶ Description of false Prophets examined. Folio 68  
Distinction to be made betwixt the clothing, and the fruits of false Prophets. Folio 69  
How false Prophets are discerned by their fruits, and chiefly by their Doctrine. Folio 84  
Three points of Doctrine concerning false Prophets. Folio 84. 85  
A second point of doctrine, by which false Prophets are discerned from true teachers. Folio 87. 88 89. 90  
A third point of doctrine to try the teachers whether they are true or false Prophets. Folio 92  
False miracles wrought by false Prophets to deceive God's people. Folio 78. 79  
The teachers of the doctrine of Christ's office and coming in the flesh, etc. found to be false Prophets. Folio 91  
False Prophets are they that either in flat words deny jesus to be Christ, or by indirect means go about to teach it. Folio 86   

Providence.  
¶ Of God's special Providence for every thing. Folio 201  
That we must rest upon God's Providence in our desiring things of this life. Folio 205  
Four reasons why for things of this life we should ever content ourselves in and with God's Providence. Folio 205   

Punishment.  
¶ The Punishment of sin. Folio 168  
Punishments sent from God for examples sake. Folio 169. 170. 171. 172. 173     

R.  


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

Reprehension.  
¶ How the enemies of truth dislike particular Reprehension. Folio 217   

Riches.  
¶ Why Riches and pleasures are resembled to thorns. Folio 202  
How Riches do hurt, and worldly pleasures harm. Folio 202  
Why it is so hard a thing for him that aboundeth in Riches too be saved. Fol. Folio 202. 203  
Two means to withstand the mischiefs of Riches and worldly wealth. Folio 204  
There is no assurance to be had of worldly Riches. Folio 204  
The estimation that is to be had of all earthly things, and consequently of Riches. Folio 205     

S.  


Sacrament.  
¶ What a Sacrament is. Folio 118  
How the body and blood of Christ are said to be meat and drink: this concerneth the Sacrament. Folio 137. 138  
Against the carnal eating and drinking of Christ body and blood in the Sacrament. Folio 142. 143  
What to eat Christ's body, and to drink his blood as in the Sacrament. Fol. Folio 144. 145. 146  
The eating of Christ by faith, is no derogation to the dignity of the Sacrament, and profit thereof. Folio 147  
In the use of the Sacrament is a double eating to be noted. Folio 148  
Our senses in the use of the Sacrament are helpers to our better receiving of the same. Folio 148. 149. 150  
The dissension of the Protestants for the Sacrament, is no such great matter as the Papists make it. Folio 56  
The wickedness of the minister doth not derogate any thing from the effect of the Sacrament etc. Folio 119  
The faith of the receiver, not the life of the minister doth help or hinder in the effect of the Sacrament. Folio 120  
fruitful actions and doctrines concerning the Sacrament of the Lords supper. Folio 33  
Christ his body, etc. received in the Sacrament of the Lords supper. Folio 34  
The enemy of Christ in the Sacrament, is not carnally to be understood. Folio 35  
Papistical untruths and abuses concerning the Sacrament of the lords supper. Folio 35  
Blasphemous doctrine of wicked men's eating of the body of Christ in the Sacrament refelled. Folio 152, 153  
How we ought to prepare ourselves to the worthy receiving of the Sacrament of Christ's body and blood. Folio 154  
How we are to make trial of ourselves before we come to receive the Sacrament of Christ's body and blood. Folio 154. 155. 156.  
A brief and pithy prayer for communicants to say, before they receive the Sacrament of Christ's body and blood Fol. Folio 157. 158  
The faithful together with the outward sign receive the inward things in the Sacrament. Folio 128   

Sacraments.  
¶ The difference betwixt the jews Sacrament and ours consisteth in external signs, & respect of time. Folio 133. 134  
Sacraments are badges, by which we christians are known from Idolaters. Folio 150  
Sacraments are the seals whereby Gods promises are confirmed unto us. Folio 151  
How Christ's body and blood is truly and rightly to be eaten and drunken as well in the Sacraments, as without them. Folio 142  
What the internal part of Sacraments is. Fol. Folio 122  
Sacraments are seals whereby the letters patents of our salvation in Christ are confirmed unto us. Folio 123  
Why Sacraments were ordained. Folio 125  
Our infirmity the first cause why Sacraments were ordained. Folio 125  
The second cause why Sacraments were instituted is our exercise in the remembrance of Christ's benefits. Folio 126  
The third end whereunto Sacraments were appointed. Folio 126  
Sacraments consist of three parts. Folio 120  
The second part whereof Sacraments do consist, is the spiritual or inward thing Fol. Folio 122  
The third part wherein Sacraments consist is the words of Christ's institution and promise. Folio 124  
The fourth cause why Sacraments were ordained. Folio 126  
The last cause why Sacraments were appointed. Folio 127  
God the only author of Sacraments. Folio 118  
Sacraments unite us unto Christ. Folio 151  
Sacraments are too link us together in brotherly unity. Folio 151  
Papistical Sacraments of their own devise. Folio 32  
Papists cannot be known to be of the true Church by their Sacraments. Folio 30  
Papistical number of sacraments. Folio 30  
Sacraments marks of God's Church. Folio 23  
What diffeeence is to be observed betwixt the Sacraments of the old jews etc. Folio 129   

Salvation.  
¶ Christonly is all in all to Salvation. Folio 85. 86  
It is not sufficient to Salvation, to be idle professors of God, but also doers of godly deeds. Folio 160. 161  
Blasphemous derogation to the merits of Christ's working our Salvation. Folio 91  
The letters patents and seals of our Salvation what they are. Folio 123  
The old jews under the law, had the same hope of Salvation by Christ, that we now have. Folio 129. 130. 131  
Protestants doctrine of Salvation, is the doctrine of the Scripture. Folio 234   

Schisms.  
¶ Christendom torn by Popish Schisms. Fol. Folio 103  
Schisms in the East Church which were Christians. Folio 58  
Schisms between diverse of the ancient fathers. Folio 58. 59  
The Papists cannot without their own great shame object Schisms to Protestants. Folio 59   

Scriptures.  
¶ The learned adversary refuseth to be tried by the Scriptures, and why? Folio 25  
Why Papists do refuse trial by the Scriptures. Folio 26  
Blasphemy of the Papists against the Scriptures. Folio 26  
The written Scriptures only are and aught to be sufficient to try all truth. Folio 23  
The Papists refuse trial by the Scriptures. Folio 24  
Three points, showing how the Papists esteem the Scriptures. Folio 24. 25  
How the Church may judge or use the Scriptures concerning their truth. Folio 27  
grievous faults in the Church of Rome, by taking her authority over the Scriptures. Folio 27. 28  
Manifest false interpretations of Scriptures used by Papists. Folio 28  
Doctrines of Papists against the Scriptures in six particulars. Folio 28. 29   

Sects.  
¶ Protestants are not to be blamed for the Sects that happen in the time of the Gospel. Folio 55  
Sects do more agree to Papists than to Protestants. Folio 55  
Papistical Schoolmen, which divided themselves into Sects, and how hurtful that is to Christianity. Folio 6   

sin..  
¶ God is not the author of sin.. Folio 166  
The punishment of Sin, and what are the causes that move God to plague men. Folio 168  
We cannot acknowledge a God, but that withal he must punish sin. Folio 191  
Wicked men are plagued of God for their own Sins to our example. Folio 162   

Soul.  
¶ Faith the mouth of the Soul, whereby Christ is eaten. Folio 144  
A comparison betwixt the body and the Soul. Folio 138  
What the Soul is to the body, that is God to the Soul. Folio 138  
How Christ was prepared to be the food of our Souls. Folio 139  
Christ the food of our souls. Folio 136. 137   

Succession.  
¶ Papists object Succession as a true note of their Church. Folio 36  
How the argument of Succession hath been used by the fathers. Folio 37  
Succession is nothing without the doctrine of the Apostles. Folio 38  
The true Church better proved by doctrine than succession, etc. Folio 39  
Personal Succession is no sure proof that the Romish Church is the true Church. Folio 42     

T.  


Transubstantiation.  
¶ The absurdity of Transubstantiation. Fol. Folio 121     

V.  


Universities.  
¶ The cause of few Divines in Universities of the best sort of wits. Folio 64  
Diversity of opinions betwixt the Universities and the Friars. Folio 62   

unthankfulness.  
¶ Opinion of free will is unthankfulness. Folio 13     

W.  


Wealth.  
¶ The means whereby the Wealth of England is wasted. Folio 227   

Wickedness.  
¶ Of colouring Wickedness with other men's faults. Folio 224  
What a man's flattering of himself in Wickedness may come unto. Folio 224. 225   

Word.  
¶ The true cause why the Word preached doth not always bring forth fruit. Folio 185  
The godly always take profit by the preaching of the Word. Folio 185  
Three ●o●tes of foul which eat up the seed of God's Word in the high ways Fol. Folio 186  
The inconvenience of preaching the Word in generality. Folio 187  
That the Word of God is resembled to seed, and why? Folio 179  
The power of the Word of god in itself, & in the estimation of the world. Folio 180  
What Gods Word worketh in the hearers. Folio 180  
How gods Word prevaileth even against man's wisdom and cunning. Folio 180  
The imaginations, practices, and means of the wicked to withstand GOD'S word. Folio 181  
The Authority of the word of God is from itself, etc. Folio 26  
Such are openly of the Church, as are called thereto by God's word. Folio 21  
Gods word is a mark of his Church. Folio 22  
The causes which hold men from obedience to God's word. Folio 203  
The negligence of our days in hearing the word. Folio 203  
Of the power of Christ appearing in himself and his word. Folio 4  
The government & direction by gods word prevaileth more than any devise of men. Folio 5  
How the church of Christ must preserve God's Word, and deliver the meaning of it. Folio 27   

Works.  
¶ Papistical justification by Works. Folio 29  
The doctrine of justification by Faith only doth procure good Works etc. Fol. Folio 13. 14  
That the Gospel doth not discourage man from good Works, & why? Folio 15     
FINIS.