●●ermon preached a● Paul's Cross the 19 of juli 1579: setting forth the excellency of God's heavenly word: The exceeding mercy of Christ our Saviour: The state of this world: A proof of the true Church: A detection of the false Church: or rather malignant rabble: A confutation of sundry heresies: and other things necessary to the unskilful to be known.  
By john Dyos.  
Seen and allowed.  
AT LONDON Printed by john day dwelling over Aldersgate.  
Anno. 1579.  
Cum Privilegio Regiae Maiestatis.   

To the right honourable and reverend Father John by God's gracious providence Bishop of London, I D. wisheth everlasting felicity.  
ALBEIT (right learned & virtuous Prelate) the wondered workmanship of the whole world: the greatness and beauty of the celestial bodies: the inviolable order which they keep in their continual & most swift moving: the inestimable benefits which they yield to the inferior parts by their seasonable interchaunges: the strange and sometime terrible effects that proceed of their secret influences and operations: the continual intercourses of the days and nights: the orderly succeeding of the times, as winter, Springtyme, summer, and Harvest: the generation of Clouds, Frosts, dews, winds, thunder, lightning, and such other impressions and alterations of the air: the situation of the huge earth in the mids of the world without any prop or stay to hold it up: the highness of the mountains: the fertility of the valleys: the largeness of the champion grounds: the beauty and virtue of plants, trees, herbs, and flowers wherewith the earth is so excellently adorned: the unmeasurable wideness of the main seas, some environing the compass of the whole earth, and some shooting forth into the main land, to the incomparable commodity of all countries: the marvelous coming & going of the tides: the dreadfulness of the waves razed by tempestuous winds: the great plenty of all kind of fishes and monsters in them the amiableness of the fresh waters, some flowing with restless stream into the great Ocean sea, some sinking into the earth from whence they spring, some standing in unmovable Lakes, and all of them fraught with fishes and other living creatures necessary to the use of man: the propagation, multiplication, and preservation of all living things in their several kinds; and finally the most wise and skilful making of man, the Lord of all earthly things, who is rightly called μικρόκοσμος, that is to say, a little world whose head is even as it were a little globe of the world, and conceiveth all worldly things: do plainly declare & show that there is a God, a wise deviser, a mighty worker, and fatherly preserver & maintainer of all things, to whom we aught of right to be subject, in such sort as all our doings may be agreeable to his will: yet notwithstanding sin the mother of all calamities hath by the fall of our first parents so venomously infected us all their miserable posterity and progeny, and so blinded us: that what God is, and what his will is concerning true religion, righteousness, and eternal life, we of ourselves are utterly ignorant. Therefore hath he mercifully given us his heavenly word, a rule whereby we may learn to acknowledge, celebrated, invocate, and worship him according to the saying of the kingly Prophet: Thy 
Psal. 118.  word is a lantern unto my feet. Of the virtue of this heavenvly word, according to the ability which God hath graciously given me, I having not long since publicly spoken, & being earnestly requested of certain virtuously disposed, to communicate my labours to them & others: have thought it meet to satisfy their reasonable request: which labour I consecrated to your good Lordship, and offer the same to your learned judgement, as a scholar to his Master as a soldier to his captain. Wherein my endeavour is to seek the glory of God: to encourage the faithful: and to bring into the kings high way of their salvation, such as go astray, and dangerously wander in the marshes of idolatry and superstition. Yet I protest to your Lordship, that considering the infelicity and malignity of this present time, and the vanity of opinions, I was almost discouraged to speak or to writ. And if I could do it without offence to God, I would enjoin me self, (not with Pythagoras' scholars, to five years silence, but) to seven years silence. 
1. Tim. 4. ● 2. Tim. 3. ●  These be the unhappy days that the Apostle saw so long before, wherein men can not abide sound doctrine. The Prophet Esai saith there were scholars in his time that would say to their teachers: Loquimini 
●sa. 30. 10.  nobis placentia: Speak to us such things as may like us. And truly there are now a days I fear me too many such scholars: too many itching ears: too many new-fangled persons, and to many wranglers. But I am comforted when I consider that the verity overcometh falsehood, and that the things which are of God, do daunt whatsoever is objected of men, and of Satan himself▪ what hurteth the enemy, if God protect? what prevaileth envy, if the highest preserve? They may mutter and murmur, brawl, and cavil: but they cannot hurt. Truth will get the upper hand: Christ will have the field. I would to God every man would seek the truth in the word of God. S. August. saith: 
august ●●m. 1. confess. lib. ●. cap. 24.  Vbi inveni veritatem: ibi inveni Deum meum ipsam veritatem: Where I found the truth: there I found my God, who is the truth itself. I would to God men would embrace the truth and now at length stick no longer in their mire, but cease to defend the den of Antichrist, the house of their spiritual whoredom, & shops of falsehood, fraughted with shadows, dreams, pride, vainglory, and all other abominable abuses. It is great pity that learning should be so ill bestowed. For how much might they be able to do to the advancement of the truth, which show so great cunning and skill in defence of falsehood? Erasmus a man of excellent and exquisite learning, writ much of the praise of folly: what could he have written in the praise of wit? Cornelius Agrippa writ much of the vanity of sciences: what could he have written in the commendation of sciences? how could he have praised health, that praised the fever quartan? how could he have praised beautiful hear, that praised deformed baldness? how many adventure wit in desperate causes? It is a desperate cause that can not be smoothed with words of eloquence. No folly so vain, but by some shift it may be maintained. By means whereof, the blind drinketh many a fly, and the simple eye is soon beguiled. Yet notwithstanding their Transubstantiation, their purgatory, their Merits, their Invocation of Saintes, their Supremacy, and such other Romish platyre can not be justly defended by scripture or Doctors. Therefore it were good for those kind of teachers to cease to abuse the simplicity of the people, and to profess the truth. S. Ambrose saith: Nullus pudor est ad 
Ambros. in Epist. ad Theodosium. Tom. 1.  melior a transire: It is no shame to remove to the better. Augustine was an infant in Christ's religion the three and thirty year of his age. S. 
in Possidonio.  Paul began ill: and yet he ended well. Of a cruel persecutor, he become a mighty defender of Christ's religion: Of a scatterer he become a gatherer: Of a wolf, a lamb: Of an Antichristian enemy, a Christian soldier: Of a learned lawyer at Jerusalem, a learner of the Gospel at Damascus: and of a Saul, a Paul  
God of his mercy grant that all they which have traced the path of Antichrist, may renounce their foolish dreams, and fond assertions, and (after the example of S. Paul) profess Christ: detest Antichrist: & go forward in all godliness, even unto their lives end. David may fall, and Saul may rise. We aught to hope the best of all men, to judge the best, and to think the best: For charity thinketh no evil. S. August. saith well: Bononorum desyderū est ut 
1. Cor. 13.  qui mali sunt corrigantur: ma 〈…〉 dium est ut qui boni sunt consumantur: Good men would feign have ill men amended: and ill men would feign have good men consumed. There are too many such in this doting age of the world, which hate all men extremely that please not their fancies: yet they make great show of holiness. But if their vizards were pulled of, (Good Lord,) what a mass of malice should a man see? what envy, what falsehood, what spightfulnes, & rancour should a man behold? Turks and jews are better to be liked, than such hypocritical Christians. charity over cometh all things: without charity nothing prevaileth: and wheresoever charity is, she draweth all things unto her: and she is the beauty of the soul. I surcease humbly and heartily beseeching Christ the Prince of Pastors to preserve your honour by the virtue of his holy Spirit many years, to the advancement of his glory: to the repairing of the ruins of Zion: To the utter ruin of Babylon: and finally after your peregrination upon earth, to give you the labourers penny of everlasting blessedness.  
At London the 2. day of September. Your Lordships always most humble at commandment john Dyos.   


COntio Dios celebrata crebris  
Vocibus, flexit populum potentem,  
Atque plebeios animos rigavit  
Nectare suavi.   

Pavit aeternis epulis jehovae  
Indigas mentes: sitibunda prata:  
Rore divino, flwioque sparsit  
Corda salubri.   

Fregit & vires Latij Tyranni,  
Praescidit cristas: triplicem coronam  
Contudit: fido Salios salaces  
Arguit ore.   

Inuidi Momi malesuada lingua  
Putreat: corui lanient dolosos  
Zoilos: Laruae valeant: facessat  
Dira Megaera.   
ק. ב   


Papa loquitur.  
NOs pedibus nostris dominos supponimus orbis:  
Nos plantis premimus, Caesareumque genus.  
Si placeat, Genios volumus detrudere coelo:  
Nostra manus Manes ex Acheronte vocat.  
Posse sacerdotes Paniscum condere Christum,  
Dicimus: Ergo Dei gloria danda mihi.  
Namque creatorem mundi facit ille: quis ipse?  
Nonne Deus summus? solus utrunque creo▪  
Maior caelitibus sacrifex, genijsque supremis:  
Sacrificis praesto: dicite, quantus ego?  
Sacrificus praestat Mariae: semel illa gerebat  
Christum: sed sacrifex saepius ore vorat.  
Saepius ore vorat, carnem cum saenguine crudo,  
Ossa vorat, pectus, brachia, crura pedes.  
Est nostrum genus, eximijs spectabile factis,  
Gregorius Magnus carminae mirae canit:  
Christo pulsanti patuit vix ianua Ditis:  
Sed mihi pulsanti mox paetuere fores.  
Namque ego Trae●●●um tetri de faucib●s Orci  
Extr●xi, & ●●●trem, Dite frement meam.  
Semper bonos, no●enque meum, laudesque manebunt:  
Quae Christus c●ndis, condere iure queo.   

Christus respondet.  
TV lupus, et vulpes: Tu summum de decus orbis:  
Tu ruis in baerathrum: te manet atra dies.    

A Sermon Preached at Paul's Cross, the xix. day of july. An. 1579.  By john Dyos. Luc. 5. IT came to pass, that (when the people pressed upon him, to hear the word of God) he stood by the lake of Genezareth, and saw two ships stand by the lakes side, but the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships (which pertained to Simon) and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. When he had left speaking, he said unto Simon: launch out into the deep, and let slip your nets to make a draft. And Simon answered and said unto him: Master, we have laboured all night, & have taken nothing. Nevertheless, at thy commandment I will loose forth the net. And when they had so done, they enclosed a great multitude of fishes. But their net broke, and they beckoned to their fellows (which were in the other ship) that they should come and help them. And they came and filled both ships, that they sunk again. When Simon Peter saw this, he fell down at jesus knees, saying: Lord go from me, for I am a sinful man. For he was astonied, and all that were with him, at the draft of the fishes which they had taken, and so was also james and john the sons of Zebede, which were partners with Simon. And jesus said unto Simon: Fear not, from henceforth thou shalt catch men. And they brought the ships to land, and forsook all, and followed him. 
IT is written in the 5. of Luke: and read in the Church this day: It came to pass, that when the people pressed upon him to hear the word of God, he was standing by the lake of Genezareth. etc.  
In the end of the former chapter (Christian audience) Christ our Saviour being ill entreated in Nazareth (no Prophet is accepted in his own country) came down to Caphernaun a City of Galilee, & there taught the people on the Sabbath days, cast out devils, and cured Simons wives mother sick of a great fever, and when the sun was down, healed what soever sick were brought to him, laying his hands on every of them. devils also came out of many, crying and saying: Thou art that Christ the son of God. etc. There they pressed, and here they press.  
The sum of all: Seek ye first 
Mat. 6. 33.  the kingdom of God and his righteousness, and all these things shallbe ministered unto you.  
The text principally compriseth these three places: an Example, teaching to hear the Gospel fervently, and the causes thereof.  
The ship wherein Christ was, is an image of the Church of Christ militant, the request of Christ and faithful obedience of Peter.  
The success of all.  
It came to pass when the people pressed upon him to hear the word of God. Sinful men of every condition pressed upon him to hear his heavenly doctrine. We never read of any such pressing of Scribes & Phariseis to Christ: I thank thee O Father, 
Mat. 11. 25.  Lord of heaven & earth, because thou hast hid these things from the wise and prudent, and hast showed them unto babes.  
The people pressed upon him to hear the word of God. Luc. saith not, people came to him, etc. But the people pressed upon him. These words are very emphatical, and significant, notifying the fervent study of those people to hear the word of God. For this cause: they followed him from Galilee, from Decapolis, from Jerusalem, from judea, from beyond jordan. They followed him ascending 
Mat. 5.  to the mountain, they followed him descending from the mountain: 
Mat. 13.  they followed him to the sea side, they 
Marc. 3.  followed on foot to the wilderness. 
Mat. 14.  Whether did they not follow him? The painful climbing of the mountains 
Mat. 15,  did nothing discourage them, the high craggy rocks did nothing terrify them, the tempestuous waves of the sea did nothing dismay them. Great multitudes came unto him: lame, blind, dumb, etc.  
Of multitudes following, read Mar. 3. &. 8. Luk. 6. joh. 6. Mat. 15. Certain women followed him with 
Luc. 8.  multitude of other folks, and they that carried the man sick of the Palsy, 
Luc. 5.  because of the press, went up on the top of the house, and let him down through the roof, You also hear how to day they pressed upon him. They departed not from him suddenly, but continued sometime iij. whole days with him: and not a few: sometime iiij. thousand, some time v. thousand at a time, beside women & children. 
Mat. 15.  You see how the people in those days, fervently pressed upon Christ, painfully followed him, lovingly continued with him. They followed him to the wilderness, to hear the sweetness of his word: we Citizens having the same within the walls of Cities, love it not, but often ragingly contemn it. They tarried with him whole days: we think long to tarry with him few hours: and think not long to wait upon vanity many hours: Every thing increaseth saving godliness. Houses now are more large, & smoke less, more eating, more drinking, more sleeping, more spending, more cost for apparel: more vanity in talk; & men more vicious: but at Sermons in any case we cannot tarry longer than an hour: It is tedious to many, to tarry so long. They pressed upon him: we leisurely, and slowly scarce come to him. To the world, as quick as bees: to the word, as flow as snails. They heard him attentively: we hear him negligently, without courage, as we were half asleep, and our mind a pilgrimage, coldly, coldly. Such is the behaviour of the multitude of this time: such is the contempt of the word: such is the folly of men: such is the love of earthly things, & hate of heavenly things. And therefore look surely for plague and punishment.  
They pressed upon him: Not upon Hickscorner: not upon jack juglar: not upon Tomtumbler: not upon corruptours & destroyers, as vain men of our time: but upon him, even upon jesus Christ, the Physician of the sinful, 
Mat. 9  the light of the world, the express 
joh. 8.  Image of the invisible God, the first borne of all creatures, the wisdom 
Collos. 1.  & power of God: the way, the truth, 
1. Cor. 1.  and life: the Prince of Pastors, the great shepherd of our souls, the 
joh. 14.  founder and finisher of our faith, the 
1. Pet. 1.  evangelical hen, the true Vine, 
Ebru. 12.  the bread of life, the rock and fountain of the living waters, the Emanuel, 
joh. 15.  the blessed seed, the reconciler 
joh. 6. 1. Cor. 10. joh. 4. Marc. 12. Luc. 20. 1. Pet. 1. Psal. 24. Esai. 9 Esai. 62. Luc. 4. joh. 1. Psal. 130. Gen. 28. Malach. 4. joh. 1. Num. 24. Luc. 10. Ebru. 7. 8. 9 Ose. 13. Mich. 7. 1. Cor. 15. Zach. 13. Ebru. 1.  of God and man, the cornerstone of the building, the foundation of the same, the king of glory, the prince of peace, the high Priest, the anointed of God, the lamb of God that taketh away the sins of the world, the hope and redemption of Israel, jacob's ladder, whereby we climb to the omnipotent father, the son of righteousness, the true light, the star of jacob, the merciful Samaritane, the price of our redemption, our sacrifice for sin, our satisfaction, our righteousness, our guide, our way to God, the conqueror of Death, Hell, Sin, & Satan, the giver of life, the fountain of grace & verity. They pressed upon him whose nobility, riches, wisdom, beauty, strength, purity, honour and goodness can never be sufficiently commended: without him, our light is full of darkness: Our strength full of weakness, our truth full of falsehood, our perfection full of imperfection. He is good, we are evil: yea our nature is evil. Saint Austen 
Ephes. 2. 3.  saith, Nemo erit bonus qui non erat malus: 
August. de Civit. Dei Lib. 15. cap. 1.  None shallbe good, which hath not been evil. He only is happy, we are miserable wretches. He is omnipotent & eternal, we are weak, yea weakness itself, dust and corruption.  
By his righteousness, we be made righteous: by his holiness, we be made holy: by his glory we are glorified. It is honest and comely, that the wayfaring man should follow his guide: The creature, his creator: the saved, his Saviour: The subjects their king: the sheep their shepherd: the servants, their master: the scholars, their teacher: the members their head: the children their parents: the soldiers their captain: the patients their Physician.  
He is our guide, we are the wayfaring men: he is our creator, we his creatures: he our Saviour, we the saved: he is our king, we his subjects: he our shepherd, we his sheep: he our master, we his unprofitable servants: he our heavenly schoolmaster, we his negligent scholars: he our head, we his members: he our father, we his children: he our captain, we his soldiers: he the omnipotent Physician, we the faint and feeble patientes. Therefore it is good to follow him, to press upon him, & with the deceased woman to touch him. 
Mat. 9   
Consider the cause why they pressed upon him. The final cause why they pressed upon him, was to hear the word of God: note their fervent desire to hear the word of God. The word of God: not the traditions of men, not vanities, as vain men of our days press to hear vanities, yea even on the Sabbath day, which is intolerable. The Sabbath day aught to be consecrate to the service of God. The true sanctifying and hallowing of this day, consisteth in the true worshipping of God. Many other followed, & pressed on him for other causes.  
The hypocritical Phariseis followed 
Luc. 16. 4.  and pressed, to deride him.  
Some followed & pressed, for novelty. Such were the men of Athens, 
Act. 17. 21.  which gave themselves to nothing else, but either to tell, or to hear some news. We have multitudes of men of Athens now a days.  
Some pressed to see his miracles: Vidimus mirabilia hody: we have seen strange things to day. 
Luc. 5. 26.   
Some to get bodily health. 
Luc. 6.   
Some follow Christum Fortunatum: wealth & rich Christ, for their commomoditie: 
Mat. 8. Luc. 9  that they maybe enriched, as the man that offered his service to Christ, saying, master I will follow thee whether soever thou goest: And jesus answered & said to him: Foxes have holes & the birds of the air have nests: but the son of man hath not where to rest his head. The Fox hath his hole in hypocrites: the birds of the air, the devils, have their nests in hypocrites: no place for the son of man in hypocrites.  
Some follow and press for their 
joh. 6.  belly sake: as those which said, Rabbi when camest thou hither? etc.  
Some to entangle him in his talk. 
Mat. 22. Luc. 20. Marc. 12. Origen: in Mat. cap. 22  The ancient father Origen calleth all them brethren of the Phariseis, which seek to entrap men. And Aretius a learned man saith: Diabolicum est quaerere quod carpas, quod damns: 
Aretius' in Psal. 1.  It is devilish to seek to taunt, to carp, to condemn.  
Some followed him to see: as vain curious persons do now a days, which come to Sermons to see, and not to learn: Domine volumus a te signum videre: 
Mat. 12. 38.  Master we would see a sign of thee: but he answered and said unto them: this evil and adulterous generation seeketh a sign: but there shall no sign be given to it, save the sign of the Prophet jonas.  
Some press to hear invectives.  
Some to be more ready to contend: and a few (alas to few) for the love of God's holy word, as this company. And yet not unlike but that some of them afterward cried: Tolle eum, crucifige 
joh. 19 15.  eum: away with him, crucify him. Such is the inconstancy, of the unconstant multitude. To this tendeth the parable of the seed: some fell by the 
Mat. 13. Marc. 4. Luc. 8.  high ways side, some upon stony places, some among thorns, & some fell into good ground, & brought forth fruit, some an hundred fold, some sixty, and some thirty fold. Thus much for that point.  
By the word of God, I understand here the word of the Gospel, that is, that jesus is the true Messiah, the son of the woman of whom it is said, Conteret caput Serpentis: he shall 
Gen. 3.  break the Serpent's head, and valiantly vanquish the power and puissance 
Gen. 22.  of Satan. That son of Abraham, in whom all the nations of the earth shallbe blessed. The son of 
Luc. 1.  David, which in the house of jacob shall reign for ever. That son to 
Psal. 2.  whom it is said: ask of me & I will give thee the Heathen for thine inheritance: 
Psal. 110.  & sit thou on my right hand till I make thine enemies thy foot stole. To be short, that ladder of jacob, 
Gen. 28.  which reacheth to heaven.  
Christ taught sometime the law, sometime the Gospel. Albeit the Sermon of Christ in the u vj. & seven. Math. is a true interpretation of the law: yet notwithstanding the law is not the thing, for preaching whereof Christ was sent in to this world. For (as we read in Esay. 61. 1. verse.) The spirit of the Lord is upon me, for the Lord hath anointed me, and sent me to preach good tidings unto the poor. Christ came not as a law maker, or a law teacher, as Moses came before. Hereunto is added, that the word of the law doth slay or kill, as S. Paul 
2. Cor. 3. 6.  teacheth: but the word of Christ giveth life, as he testifieth himself: verily verily I say unto you, if a man 
joh. 8. 51.  keep my saying, he shall never see death.  
The law is a knowledge known 
Rom. 1.  by nature, as the Apostle witnesseth: The Gospel is not known by nature, but published from the secret determination of the Godhead, by our Lord & Saviour jesus Christ: Lex per Mosen 
joh. 1. 17.  data est: gratia, & veritas per jesum Christum facta est: The law was given by Moses, but grace and truth came by jesus Christ. And our Saviour saith to his disciples: To you it is given to know the secrets of the kingdom 
Mat. 13.  of God. etc. And also to Peter he saith, flesh & blood hath not opened that unto thee, but my father which is in heaven. Read. 1. Cor. 2. & 1 Cor. 4. 2 Cor. 5. Collos. 4. 1. Tim. 3. Rom. 16.  
The law showeth sin: The Gospel showeth Christ the Saviour of the world, teaching that sins are forgiven to all that believe in him, & that they are reconciled to God. These 
Mat. 23.  things do the wisemen, Prophets, & Scribes specially teach, which are sent from the son of God.  
The law requireth only obedience, and condemneth the guilty: The Gospel giveth remission of sins, freely in the name of Christ to the penitent: relieveth and comforteth the troubled consciences, with his sweet promises.  
The promises of the law are conditional: 
Levit. 18. Galat. 3 Deut. 30. Rom. 10.  ye shall keep my ordinances and my judgements: which if a man do, he shall live in them: the promises of the Gospel are certain and free: Come to the waters all ye that 
Esai. 55.  be thirsty, and ye that have no money come buy wine and milk, without any money or moneys worth. All 
Rom. 3. 23.  have sinned and have need of the glory of God, but are justified freely by 
Rom. 4. 16.  his grace, through the redemption that is in Christ jesus. Therefore by faith is the inheritance given, that it might be by grace.  
The law proposeth precepts: the Gospel hath promises. 
Gen. 3.   
The law is a rule of good works: the Gospel is a doctrine of the person 
Exod. 20.  and benefits of the Messiah.  
The law denounceth the wrath of God, eternal malediction; death and damnation to all men for sin: Maledictus 
Deut. 27. vlt. vers.  omnis qui non permanserit in omnibus his. etc.: Cursed be he that continueth not in all the words of this law, to do them, & all the people shall say Amen: The Gospel offereth remission of sins to all men: To give 
Luc. 1.  knowledge of salvation to his people for the remission of their sins.  
The law justifieth none, saveth none, delivereth none from sin, but accuseth, bewrayeth sin, & condemneth all: the Gospel of Christ is the power of God to salvation, to all that believe, offering to all remission of sins, righteousness, & eternal life.  
To be short the law is to be terribly thundered to the wicked, negligent, and impenitent: the Gospel is sweetly to be sounded, to those that acknowledge their sins and heartily repent for the same. The sweet proclamation of Christ teacheth the same: Come unto me all ye that labour sore 
Mat. 11. 28.  and are laden and I will ease you. etc. Of this we have example in the Prophet Nathan: who by a similitude, thundered the law against king David: 
2. Reg. 12. 13.  David repenteth saying: I have sinned against the Lord: Nathan pronounceth the Gospel: The Lord hath put away thy sin, thou shalt not die.  
The word of God, or doctrine of Christ, is called the word of God: that is, the doctrine which Christ himself revealed to men. Whereof the principal point, is free remission and forgiveness of sins, by faith in Christ jesus.  
The efficient cause of this Gospel is the whole Godhead: the eternal Father, eternal Son, and eternal holy Ghost.  
The moving cause, is the exceeding mercy of God, and his passing love toward mankind. So God loved 
joh. 3. 16.  the world, that he gave his only begotten son: that whosoever believeth in him, should not perish, but have everlasting life.  
The first instrumental cause, is the son of God our Lord jesus Christ. another instrumental cause, are the Prophets, Apostles, Evangelists & other teachers of the doctrine of the Gospel. Therefore the Apostle saith, Let men esteem us as the Ministers 
1. Cor. 4.  of Christ, and disposers of the secrets of God. We together are Gods labourers 
1. Cor. 3. 9 2. Cor. 5. 20  etc. we are messengers for Christ, even as though God did beseech you through us.  
The material cause, is Christ with all his benefits.  
The formal cause, is the gladsome message of free remission of sins, purchased by Christ jesus.  
The final cause, is that mankind being delivered out of the hands of his enemy's Death, Sin, Hell, & Satan, should serve God in holiness and righteousness all the days of his life.  
He that is of God, heareth God's word, he loveth it, believeth it, & doth it. These things are included in the word Hear.  
The word of God hath sundry hearers: 
Mat. 10.  some receive it, some receive it not. Note the parable of the seed. The 
Mat. 13.  seed of the word of God when it was 
Marc. 4.  sowed, fell some by the ways side, 
Luc. 8.  some upon stones, some upon thorns, and some in good ground etc. but more strictly and briefly, the word of God hath two sorts of hears: Elect and Reprobate. The elect say with Peter: Domine ad quem ibimus? verba vitae aeternae habes: Master to whom shall 
joh. 6.  we go? thou hast the words of eternal life. The reprobate say: Durus est hic sermo: This is a hard saying, who can hear it? Can this mortality put on immortality? Can this corruption put on incorruption? Can Christ be God and man? Can God beget a son, as of late the devil of Norwiche devilishlye said? yea worse than a devil was he. For the devils in the former Chapter acknowledged Christ, crying and saying: Thou art Christ the son of God: but this devil denied Christ.  
The word of God is preached in vain to many, the honey is lost, that is put into vessels of gall: the fish is cast away, that is cast into dry pools: and the seed perisheth, that is sowed upon the sand. S. Cyprian saith: Certain 
Cyp. contra Demetrianum Tract. 1. pag.  labour irritus est & nullius effectus, offer lumen coeco, sermonem surdo, sapientiam bruto: Cum nec sentire brutus possit, nec coecus lumen admittere, nec surdus audire: Truly it is lost labour and to no purpose: to offer light to a blind man, speech to a deaf man, wisdom to a gross head, seeing that a gross head cannot perceive, a blind man can not see, a deaf man can not hear. The ancient father Origen 
Origen. in Nun. 6. Hom. 3.  saith: Quamto melius esset nonnullis omnino non audire verbum Dei, quam audire cum malitia, vel audire cum hypocrisi: melius autem dicimus ad comparationem malorum: How much better were it to some, not to hear the word of God at all, than to hear it with malice, or to hear it with hypocrisy: we say better, in respect of evils.  
Excellent is this word: therefore aught we to hear it.  
It differreth from ours manifoldly: in truth, for God is true, yea truth itself: man is false, yea falsehood it 
joh. 14.  self: Omnis homo mandax: Every man 
Psal. 115.  is a liar.  
It differeth from ours in profit: Lord to whom shall we go (saith Peter) 
joh. 6.  thou hast the words of eternal life: our words have no profit, they are words of eternal death.  
It differeth in certainty, for very truth and certainty itself saith: that the most firm Elements of heaven 
Mat. 24.  & earth shall pass, but his word shall in no wise pass. The Prophet Esay saith: Verbum Domini manet in 
Esa. 40. 8.  aeternum: The word of the Lord endureth for ever: Mary hath choose the good part, which shall not be taken away 
Luc. 10. 42.  from her: our words are uncertain, as unconstant as the Weathercock. We say and unsay, and unsay and say again. That which liketh us to day, misliketh us to morrow.  
It differeth in power: as soon as he had said to the band of men, and officers of the high Priests, I am 
joh. 18.  he: they went backward and fell to the ground. Note here the power of the word of God: They came armed, they came to take jesus: and after they heard his mightful word, they fell to the ground. Matthew saith: Docebat eos tamquam authoritatem habens: 
Mat. 7. vl. . vers.  He taught them as one having power, and not as the Scribes: Our words are sinful, corrupt, and unperfect.  
It differeth in spirit: The words that I speak unto you, are spirit and 
joh. 6. 63.  life: But our words are profane and transitory. Christ saith, Qui de terra est, terrenus est & de terra loquitur: He that is of the earth is earthly, and speaketh of the earth.  
It differeth from our words in sweetness: The servants of the Phariseis & high Priests, which were sent to take Christ, returned and said thus of the excellency of his word, Nunquam sic locutus est homo: Never man 
joh. 7. 46.  spoke as this man doth. Not Demosthenes, out of whose mouth flowed floods of eloquence: not Cicero the Father of eloquence: not eloquent Pericles, of whom it is written, that he did thunder out his words. But Christ's Arguments were so mighty and his words so sweet, that a certain woman having great admiration thereof: lifted up her voice and said unto him: happy is the womb that bore thee, and the paps which 
Luc. 11. 27.  thou hast sucked.  
To be brief, this word differeth in perfection: In his word all things endure. 
Eccl. 43. 26.  Take away this perfect word, what is man? a brute beast.  
Take the Sun out of the world, what remaineth? Horrible darkness. Lactantius saith: Lumen mentis humanae 
Lactan. de ira Dei cap. 1.  Deus est: remoto Deo coelestique doctrina omnia erroribus plena sunt: God is the light of man's soul: If you set a side, or put away from you God & his heavenly word: All things are full of errors. Take away this word, what is a man? a captive of Satan, a pray of death, a slave of sin, a firebrand of hell: Ignorantia Scripturarun, 
Hierom. in Prologo Esaiae.  Christi ignorantia est: Ignorance of the Scriptures is ignorance of Christ. As far as heaven is distant from earth: so far aught heavenly things always to be preferred before human things: yea incomparably aught they always to be preferred.  
It is compared to the Sun, whose office is, by spreading of his radiant and bright beams to expel darkness, and to dispose every thing to bear fruit: Right so the office of God's word is, with his bright & shining beams of grace to expel the darkness of heresies & errors, to take away the cold frost of iniquity, and to dispose and frame every man and woman to bring forth the fruits of piety & godliness.  
It is compared to fire, for that it inflameth us by love. The two Disciples which went to Emans, said (after that Christ had interpreted unto them in all the Scriptures) did not our hearts burn within us while he 
Luc. 24. 23.  talked with us by the way, and opened to us the Scriptures? and Christ saith, I am come to sand fire on the 
Luc. 12. 49.  earth, and what is my desire, but that it be already kindled?  
It is likened to a glass: in this glass every man may see whence he came, what he is, whether he goeth: his sin, his banishment, his misery. S. Hieron giveth sweet counsel to a certain virgin: Vtere lectione divina, utere 
Hierom: in Episto. ad Demetriadem virginem.  speculo, vide speculum, foeda corrigenda, pulchra conseruamda, & pulchra facienda. Scriptura enim speculum est foeda ostendens, & corrige dicens: Use to read the holy Scripture, use the glass, see the glass: That deformity may be amended, fairness preserved, and fair things performed. For the Scripture is a glass showing deformity, & saying amend. Gregory saith: Sacra Scriptura tanquam speculum quoddam 
Gregor. in moral.  mentis: The holy Scripture is as a certain glass of the mind. S. August. saith: Scriptura sancta sit tibi tamquam 
August. in Psal. 48.  speculum: Speculum hoc habet splendorem non mendacem, non adulantem, nullius personam amantem. Formosus es? Formosum te ibi vides. Sed cum foedus accesseris, & foedum te ibi videris, noli accusare speculum: ad te redi, non te fallit speculum, tu te noli fallere: Let the holy Scripture be to thee as a glass. This glass hath no deceitful or flattering brightness, it is not in love with any man's person. Art thou beautiful? Thou seest thyself there beautiful. But when thou comest deformed, & seest thyself there deformed: accuse not the glass, advise thee self. The glass deceiveth thee not, deceive not thou thyself.  
It is like to a clear fountain or well. The woman of Samaria found 
joh. 4.  Christ at the well. Would you find Christ? At the well of his word shall you find him.  
S. Basill saith, the Scripture of 
Basil. in Psal. 1.  God is like to Apothecary's shop full of medicines sundry sorts, that every man may there choose a convenient remedy for his disease.  
This is that pillar exhibited to the children of Israel: Factae sunt tene brae 
Exod. 10. 22  horribiles in universa terra Aegypti, ubicunque habitabant filij Israel lux erat: There was a thick darkness upon all the land of Egypt: but all the children of Israel had light where they dwelled. Where the word of God is, there is light: Where the same is not, there is darkness. Without this fiery pillar, we can not walk in the light. He that walketh in darkness, 
joh. 12. 35.  knoweth not whether he goeth. This is that pillar which mightily conducteth 
Exod. 13. 21  our understanding, out of the the Egypt of infidelity. This is that Lucifer the bright morning star, which cometh before the sun of righteousness, by whom the light of grace doth rise, whom followeth the day of glory.  
This is that star of the sea, descrying port and country to the sailors on the sea of this world. This is that star, which led the wise and faithful men from a far country to Christ.  
This is that most heavenly jewel 
Mat. 13. 45.  & treasure, the precious stone which the Christian Marchantman sought with great diligence, and care▪ & when he had found it, sold all that he had to buy the same. He which preferreth the word of God before all transitory things: Which for saketh himself, taketh up his Cross, and followeth 
Mat. 16. 24.  Christ, is truly said to cell all that he hath, and to buy the same.  
This is a most pleasant garden. In this garden you may gather many sweet flowers: the plantain of saith, the roses of patience, the lilies of innocency, the olives of mercy, and many other of most excellent virtue. In this garden are planted many goodly and fair trees, bringing forth most sweet and delitesome fruit: The Ceders of contemplation, the Cyprusses of noble fame, the Oaks of constancy, the Laurels or bay trees of virtue, and many other such like.  
It is called a candle or light. The kingly Prophet saith: thy word is a 
Psal. 118.  candle unto my feet, and a light unto my paths. The lighters of this candle (saith Chrisost.) are the father the 
Chrisost. in cap. 5. Mat.  son and the holy ghost. The candle stick is the Church: or every godly man having the word. By this candle the thief or false teacher is espied: so saith Theophilact. 
Theophilactus in Luc. 16. cap.   
It is called the bread of the soul: for that it feedeth the soul. Man shall not live by bread only, but by every 
Deut. 8.  word that proceedeth out of the mouth of God. A fish can not live without 
Mat. 4.  water, a sheep can not live without pasture, this mortal body can not long endure without food, the soul can not long live without the word of God. This is the meat of faith.  
This word is light. The people that walked in darkness have seen a 
Esa. 9 1.  great light. This is condemnation, that 
joh. 3. 19  light is come into the world, and men have loved darkness rather than light, because their deeds were evil. To give light to them that sit in darkness. etc. 
Luc. 2.   
It is named water: Christ said to the 
joh. 4. 10. Esai. 12. Esai. 55. Psal. 46. Hier. 2. Esai. 25.  woman of Samaria: if thou knewest the gift of God, & who it is that saith to thee give me drink, thou wouldst have asked of him, & he would have given thee the water of life.  
It is a royal and kingly feast. 
Mat. 22. Luc. 14.   
It is the sword of the spirit. This sword is very necessary to all that be 
Ephes. 6.  in this warfare. For who goeth to 
Luc. 22.  battle without a sword. He that hath no sword let him cell his coat and buy a sword.  
The spiritual Mamna. Gather your Manna while you have time. The horn of salvation: The incorruptible 
Luc. 1.  seed which liveth and lasteth for 
1. Pet. 1. Hier. 23.  ever: A hammer that breaketh the hard stone: A key that giveth entry into the house, which is the kingdom of 
Psal. 45. Origen. in num. Hom. 18. pag. vlt. August. in Psal. 86. Luc. 5. Luc. 4. Act. 13.  of heaven: The sceptre of the kingdom: An arrow that pierceth the enemy: A heavenvly trumpet: A net enclosing and bringing us together: The word of grace: The word of salvation: The word of reconciliation: The word of truth: The word of virtue: The word of life everlasting: The word 
2. Cor. 5. Ebtu. 2. jac. 1. 2. Cor. 6. Rom. 1. joh. 6. 1. joh. 1. Psal. 40. 1. Cor. 7. Esai. 39 8. Mat. 21.  and way of righteousness: yea righteousness itself: Grace and verity: The wisdom of God in a mystery: That good word whereof Esay speaketh: which is called good, for that it bringeth all goodness: And (to conclude) it is called the kingdom of God: The kingdom of God shallbe taken from you, and given to a nation bringing forth the fruits thereof.  
The premises considered, I may say with the Prophet Hieremie, Terra, 
Hier. 22. 29  terra, terra, audi verbum Domini: O thou earth, earth, earth, hear the word of the Lord. The foolish carl Nabal still carrieth earth in his eyes, earth in his ears, and earth in his tongue. Above all things he desireth to see earth, to hear of earth, and to speak of earth. Many Nabals, many carls, many fools. But one thing is necessary, one thing is necessary, one thing is necessary, & that is the word of God. Mary hath chosen the good part, which shall not be taken away 
Luc. 10. vlt. vers.  from her.  
The first precept that Isocrates gave to prince Demonicus was τίμα τὸν θεό●: fear God.  
The first law that should be given to any man saith Plato, should be to the increase of godliness.  
The chiefest oath which the athenans took, was this: Pugnabo pro facris & cum alijs & solus. In defence of Religion I will fight, both in company and alone. Among the athenans no king was created, before he had taken orders and was a priest. They judged the wisest, best, and most renowned, to be fittest to offer sacrifice to their Gods, to the great shame of Christians now adays, which think the most abject & outcast good enough, to take upon him so high and holy a function. The ancient romans, through the instinct of nature, thought so reverently of religion, that they sent their children, yea even the noblest men of Rome, sent their sons into Hetruria, to learn the service of God. Nowadays a mean gentleman thinketh his child to good, to learn and profess true religion. Hereby it is clear and evident, what care heathen men ignorant of the true worshipping of God, have had of Religion. Poets by their feyninges have commended it, Orators have exhorted unto it, Philosophers have thought it necessary in a common wealth, common people have sworn to defend it, Noble men have preferred it, Kings have professed it. There is no religion without the word of God. We have the understanding of the will of God by his only word. For without the same, our sight is blindness, our understanding ignorance, our wisdom foolishness, our devotion devilishness.  
The profit & fruit of this heavenvly word, is wonderful. All scripture 
2. Tim. 3. 16  given by inspiration of God, is profitable 
Rom. 15. 4  to teach, to reprove, to correct, to instruct in righteousness, that we may be patiented and find comfort. S. August: saith, In scriptures didicimus Christum, in scriptures didicimus Ecclesiam: 
August. tom. 2. Epist. 166.  In the scriptures we have learned Christ, in the scriptures we have learned the church. S. Basill: saith, 
Basil. in concione: quod Deus non causa malorum.  Verbum Dei ex quo solo noscitur deus, regiam viam monstrat, & est lucerna pedum nostrorum: The word of God by the which only God is known, showeth the kings highway, and is the light of our feet.  
We learn faith in the scriptures. S. Hilary saith to the Emperor 
Hilarius ad Imperat. Constant.  Constantinus: Fidem Imperator quaeris? audi eam, non de novis chartulis, sed de dei libris: Doth your Majesty seek the faith? Hear it then, not out of any new schrolles, but out of the book of God.  
S. Ambrose saith, Christus oritur 
Ambros. in Hexam: lib. 4. cap. 1.  in lectione scripturarum sol justiciae: In reading the scriptures, Christ the sun of righteousness riseth. To be short, S. August: saith, verbo Dei docemur in omnibus: By the word of God we are instructed in all things. All things necessary to salvation are contained in the scripture: for proof whereof, (because other matters call me away) I leave briefly these places: Ioh: 14. 25. vers. 2. Timo: 3. 15. Luc: 14. 17. Math: 22. 4. verse. Esai: 5. 4. verse. This matter is proved out of the most ancient fathers: Irenaeus and Tertullian, read Irenaeus. lib. 3. cap. 1. and 4. Tertul. de prescript. haeres. As many as drink of this heavenly fountain, shall receive benefit of it: the blind shall see, the deaf shall hear, the dumb shall speak, the lame shall walk, fools shall be wise, the sick shall be whole, the dead shall revive. The drinking of this fountain, hath made many proud men, humble: many covetous miser's merciful: many faithless, faithful: many filthy fornicators, chaste: many furious and wrathful, meek, and mild: many slothful and drowsy, vigilant and watchful: many fearful, bold: yea and even contemners of Phalaris Bul: many Saules, many Paul's: many many children of darkness, the children of light. God by his word, offereth to us his merciful hand: by faith we give to God our hand: and the sacraments are as a third hand, which confirm and establish the joining of the other two together. If you fear the judgement of sin: This most precious word offereth you righteousness in Christ: if you fear death, it offereth life: If you fear the fire of hell, it offereth the joys of heaven: and briefly, you have in this word, whence you may take both in life recreation, and in death preservation. Moses' having the word of God, could divide the sea. The Apostles (although poor fishermen) with the word of God overcame the world. The blind which heard the voice of Christ, received sight: The dumb speech, wherewith they glorified God: the lame strength, which they applied to the service of God: the deaf hearing, whereby they become attentive hearers of this gracious word. Christ said to the ruler's daughter: Maid arise, and she 
Mat. 9 Luc. 8.  arose strait way. He said to the widows son: young man I say to thee arise, and he that was dead sat up 
Luc. 7.  and began to speak. And to Lazarus he cried with a loud voice: Lazarus 
Io. 11.  come forth, & he that was dead came forth, bound hand and foot. The tempestuous winds heard his voice, and forthwith they were allayed: the sea & waves heard it, & they become calm: men possessed with devils heard it, and they obeyed: yea the very devils hearing his voice, humbled themselves. O deaf and obstinate minds of wicked men: O you that lie groveling on the ground, and have no feeling of things above▪ Christ crieth daily. Damsel arise: young man I say to thee arise: Lazarus come forth: dead sinner, embrace life: But all are in a deep sleep; a sleep of sin; and neglect to awake. Yet these miserable men aught to remember, that the day will come, the day will come when (will they, nil they) they shall hear the voice of the son of God coming in the clouds; with great power and majesty: Then shall they stand before his judgement seat. Then shall they hear to their endless smart the thunder of the law: departed from me ye cursed, into everlasting fire which is 
Mat. 25. 41.  prepared for the devils & his angels.  
Hear therefore the word of God, while you have time: Consider the 
Rom. 13.  season: it is now time to arise from sleep. It is now high time to hear: You have no colour of excuse. What more could have been done for the vineyard? 
Esai. 5.  All things invite, move, and desire you to hear. The clearness of the holy Scriptures calleth you. For the Scriptures generally are easy & clear. So saith S. Paul: If our Gospel 
2. Cor. 4. 3.  be hid, it is hid to them that are lost. So saith the Prophet Oseas: The 
Oseas' vlt. cap. vlt. ver.  ways of the Lord be strait: but the wicked shall fall in them. So sayeth the Prophet David: The Scriptures 
Psal. 118.  are a candle & a guide to our feet. So saith the old father Origene: Clausum 
Origen. in Exod. Hom. 9  est negligent ibus, iwenitur quarentibus: If is shut from the negligent: but it is opened to them that seek, & knock for it. So saith Clemens Alexandrinus: 
Clem. Alex. in Orat. Adhor. Ad Gentes. pagina. 63.  Audite qui estis long, Audite qui prope: nullis celatum est verbum, lux est communis, omnibus illucescit hominibus. Nullus est in verbo Cimmerius, festinemus ad salutem, ad regenerationem: Hearken ye that be far of, hearken ye that be near. The word of God is hid from no man: It is a light common unto all men: There is no darkness in God's word. Let us make haste to salvation, to regeneration. So Fulgentius: In Scriptures divinis abundat 
Fulgentius in Serm. de Confessoribus.  & quod robustus comedat, & quod paruulus sugat: In the Scriptures of God there is plenty sufficient, both for the strong to eat, and for the little one to suck. So Irenaeus: Scripturae in 
Iraeneus. lib. 1. cap. 31  aperto sunt, & sine ambiguitate, & similiter ab omnibus audiri possunt: The Scriptures are plain, and without doubtfulness, and may be heard indifferently of all men. So saith Chrisost. 
Chrisost. in 2. Thess. Hom. 3.  Omnia clara & plana sunt in Scriptures divinis: quaecumque necessaria sunt, manifesta sunt: All things are clear and plane in the holy Scriptures: whatsoever thing is necessary for us, is also manifest. So saith Epiphanius Lib. 2. So saith Saint Hierom. in Psal. 86. So (to conclude) Gregory: saith 
Greg. in Epist. ad Leandrum.  it is a stream wherein the little lamb may wade, and the great Elephants may swim.  
But touching the discourse of natural reason, S. Ambrose saith that, No creature in earth or in heaven, is able to reach to the depth of these things. These are his words: Mens 
Ambros. ad Gratianum de fide. lib. 1. cap. 5.  deficit, vox silet, non mea tantum sed angelorum: supra potestates, supra angelos, supra Cherubim, supra Seraphim, supra omnem sensum est: The mind is astonied, the voice faileth, not only of me, but also of the angels: it is above the powers, above the angels, above the Cherubins, above the Seraphins, & above all manner of understanding.  
Notwithstanding all these excellent properties of God's word, and more than a thousand thousand tongues can declare: We become Citizens of Corazin, Bethsaida, and Capharnaum. Tyrus, Sidom, Sodom, the Queen of the South, the men of Ninive, and that barbarous Eunuch, shall rise against 
Act. 8.  us in the day of judgement. If such preaching had been in Tyrus & Sidon, as hath been in England (especially these xx. years): they would have repent in sackcloth and ashes. Therefore it shallbe easier for Tyrus & Sidon at the day of judgement, them for England. If the mighty works which have been done in England, had been done among them of Sodom: They had remained without plague of fire and brimstone. The Queen of the South shall rise against us at the day of judgement. A woman & a Queen, a frail sex, the weaker vessel, yet of Princely power: men the stronger vessel, and yet most of them not of Princely power. She was a stranger: we are now Domestici: of the household. She wanted the promises of Messiah: we have the promises of Messiah. She came to Solomon a wise man certainly, yet a mortal and sinful man, which could not help her but in external things, and therein peradventure barely and slenderly: we refuse to come to Christ God and man, who can help us in all things, who is all in all, and all to all. She came to hear the wisdom of Solomon? Wonderful was his wisdom: his wisdom exceeded the wisdom of all them of the East, & all the wisdom of the Egyptians: he exceeded all men in wisdom: he wrote iij. thousand proverbs. His songs were a thousand & five. He disputed of trees, even from the Cedar tree that groweth in Libanon, unto the Isop that springeth out of the wall. And he disputed of beasts, fowls, worms and fishes. There came of all nations to hear the wisdom of Solomon, & from all kings of the earth which had heard of his wisdom. But behold he that preacheth this day out of the ship, is greater than Solomon, and preacheth far greater and better matters. Notwithstanding fools refuse to hear his preaching. This famous Queen came to Solomon from far, & out of a sweet, and fruitful country, the fruitful Arabia, called also Saba: so fruitful that it bringeth corn and fruit twice in the year, where groweth all kind of spices, and sweet gums: and the Towns are unwalled, because the people do live always in peace. But we neglect to walk a little way within the walls of our Cities, & to leave ill air, ill soil, ill company, ill exercises, ill manners, to come to Christ. She came with great peril: we may come without peril, yet we come not. She left her happy kingdom, & with long and painful travail, came to Solomon: we have Christ in the kingdom of England, without leaving of kingdom, and with little travail may we hear him: yet we hear him not. She came with gifts: She came to Jerusalem with a very 
Reg. 10. 2. Paralip. 2. 9 Mat. 12. 3.  great train, with Camels that bore sweet odours: & gold exceeding much, and precious stones. But we may have access to jesus Christ, coming 
Esai. 55. 1.  without train, without gifts: Come to the waters all ye that be thirsty, & ye that have no money come buy. etc. We refuse grace offered freely. This noble Queen knew Solomon by only fame: we know Christ by his manifold miracles, & yet we come not, yet we believe not, yet we bring forth no good fruits. Therefore justly shall we be condemned. It is shameful to be vanquished of a woman, more shameful of an heathen woman, most shameful in such a cause.  
The men of Ninive shall rise against us and condemn us, and reprove us of unbelief: not by authority, but by comparison of the better act. They heard jonas a very man: we reject Christ God & man. They heard jonas a stranger: we neglect to hear Christ a Saviour, a father, a master, a friend, connuersant with us many years. They repented at the preaching of jonas: we repent not at the preaching of Christ. jonas preached but only three days: Christ hath preached most graciously, and mercifully these Twenty years in England: and for all his so gracious and merciful preaching, we repent not. jonas wrought no miracle: Christ hath wrought many marvelous miracles. He hath mightily delivered us from Pharaoh of Egypt, from Nabuchadnazer of Babylon, from Holofernes of Syria, and hath miraculously preserved judith of England, & her people. For all these graces and gifts, we are nothing thankful: we are become carnal gospelers: we wax cold in religion: the Papists wax hot, & we wax cold: I know it. We amend Mandrabuli more, as sour ale in summer: we become every day worse & worse.  
That barbarous Eunuch of the 
Act. 8.  Queen of the Ethiopians, shall at the day of judgement rise against us and condemn us. He was an Eunuch, flourishing in authority, estimation, & riches: and yet for all that, in his journey sitting in his chariot, he read Esaias the prophet. Moreover he understood not what was contained in the prophet. He answered Philip not only gently and courteously, (albeit he asked him saying, understandest thou what thou readest:) but also desired him, (notwithstanding he was clothed in poor attire,) that he would come up and sit with him in the chariot. You see the promptness of his mind: you see the godly fervency of a barbarous Eunuch. Chrisost. largely and sweetly discoursing of this matter, in fine concludeth thus: Idoneus est barbarus iste 
Chrisost. in Gen. Hom. 35.  qui nobis omnibus doctor fiat: This barbarous Eunuch, is meet to be a doctor and teacher to us all.  
Sithence the case thus standeth that we are weary of spiritual Manna, the best meat: and demean ourselves with the unthankful Israelites ungraciously in heart, word, and work against God and Moses, saying: Anima nostra nauseat super cibo 
Num. 21. 5.  isto levissimo: Our soul loatheth this light bread: we may assuredly look to be plagued with the Israelites. God 
Psal. 7. 12.  is a righteous judge, strong and patiented, and God is provoked every day. If a man will not turn, he will whet his sword, he hath bend his how, and hath made it ready. He hath prepared for him the instruments of death: he hath ordained his arrows against the persequtours. Behold the day is 
Amos. 8. 11.  come (saith the Lord) that I will sand a famine in the land: not a famine of bread, nor a thirst of water, but a hunger, & thirst of hearing the word of God. And they shall wander from sea to sea: and from the North unto the East shall they run to and fro, to seek the word of the Lord. In that day shall the fair virgins, and the young men perish for thirst. He will also sand famine of bread, pestilence, fire, and sword, he will sand Tamerlane, Nabuchadnazer, the host of Sennacherib, Titus and Vespasian. The Syrians shall devour before, and the Philistines behind. He will destroy 
Mat. 22.  murderers, & burn up their city, & (as Esay saith) the league which 
Esay. 28. d. 15. 18.  they have made with death and hell, shall be disannulled. He suffereth long, he is a patiented God. It is said that he hath leaden feet: but he hath iron hands. He cometh slowly, but when he cometh he payeth home. Violatours, and contemnours, of God's word always have been punished. For this fault Adam and Eve were banished out of Eden, a most fruitful and delightsome garden, into 
Gen. 3.  a valley of tears, misery, and calamity, there to eat their bread with the sweat of their face. The enemies of Noah were miserably 
Gen. 7.  drowned in the flood. The enemies of Lot were destroyed with brimstone 
Gen. 19  and fire. The Israelites were grievously punished and plagued, as Moses and the Prophets in many places make mention. David lost 
1. Paral. ca 21.  seventy thousand men plagued with pestilence. Absalon was hanged, 
2. Sam. 18.  slain, and cast into a pit. Saul was sore plagued, deposed from his kingdom, 
1. Reg. 15. 18. and last. cap. 1. Paral. 10.  afflicted and vexed with a devil, and finally slain with his three sons, his harness bearer, and all his men, in one day. Sedechias was sent 
4. Reg. 25. 3. Ren. 12. 2. Paral. 32. Exod. 14. Act. 12. 4. Reg. 9  into Babylon and made blind. Roboam the son of Solomon, of twelve tribes lost ten. Sennacherib was slain of his sons. Pharaoh with all his chivalry was drowned in the read sea. Herod horriblely ended his life. jesabel was cast out of a window, and dogs did eat her. jonas was 
jonae. 1.  cast into the sea. A certain Prophet was killed by a Lyon. The children 
3. Reg. 20. 4. Reg. 2. 24  that mocked Eliseus were torn of bears. Corazin, Bethsaida, and Caphernaum were cursed with woe 
Mat. 11.  woe, and cast down to hell. That famous city Jerusalem, named sometime the holy city, was piteously plagued, made even to the ground 
Miche. 3. Luc. 19  with the children within it, destroyed stick and stone, and turned to a heap of stones, for contemning the gracious and merciful visitation: rejecting Christ's heavenly word, miracles, and all his benefits. So Christ prophesied, and so it came to pass. For the same fault, (truly a horrible fault) the kingdom of the romans was destroyed, the kingdom of the Chaldeans, the kingdom of the Macedonians, the kingdom of the Persians, the kingdom of the Carthaginians, and many other more. Paul preached to the colossians, Hierapolians, and Laodiceans, but they contemned his words, and therefore (as Orosius witnesseth) the earth 
Orosius. lib. 7. cap. 5.  opened and swallowed them up. O Jerusalem Jerusalem, thou that 
Mat. 23. Luc. 13.  killest the Prophets and stonest them which have been sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not: behold, your house is left unto you desolate.  
O England england which contemnest the word of god, and dealest unthankfully with them that are sent unto thee, hating them that rebuke 
Amos. 5. 10  thee in the gate, and abhorring them that speak uprightly, how often (saith Christ) would I have gathered thy children together, as a hen gathereth her chickens under her wings, & ye would not. Behold, your house shall be left unto you desolate, and the vineyard shall be let out unto other 
Mat. 21.  husbandmen, which shall yield fruit in due season: except ye speedily 
Mat. 3  repent. For now is the Axe laid to the root of the tree: and every tree that bringeth not forth good fruit, shall be cut down and cast into the sire. Therefore know the time, redeem the time while you have time. The swallow knoweth her time: The Crane knoweth her time. The whery man taketh his tide: The seaman his gale: The Smith striketh whilst the Iron is hot. The husbandman felleth his corn when it is ripe: the harvest man maketh haye when the sun shineth: The sour casteth his seed, when the ground is mellow. As yet the sun shineth, as yet is the acceptable time, as yet to day lasteth, as yet the gate is open, as yet grace is offered, yet the tide serveth, and yet Christ crieth by his preachers, Earth, earth, earth hear the word of the Lord. Therefore, especially considering the season, after the example of this people, let us with all endeavour and fervency press upon Christ, to hear his sweet and comfortable word. Thus much for the first part.  
And he stood by the lake of Genezareth and saw two ships stand by the lakes side: but the fishermen. etc. The place is noted where these things were done. Matthew & Mark call it the sea of Galilee. It is called also the sea of Tiberias. The place was pleasant and delectable, not without goodly pastures. Nigh to the same were many goodly and populous Cities: as Capharnaum, Bethsaida, Corazin, the region of the ten Cities, and 
Egesip. lib. 3. cap. 26. de excidio Hieroso. josephus. lib. 3. cap. 18. Belli judaici. Plin. lib. 5. cap. 15.  the region of the Gadarenes. In these Cities he often taught, both in their synagogues and houses, as occasion served. You have an elegant description of this place in Egesippus, josephus, and Plini.  
Here he saw two ships: but the fishermen were gone out of them, and were washing their nets. They had now no hope at all to catch any fish: but God of his infinite mercy, doth often times, show his power in working, when things are passed all hope of good recovery.  
And when he was entered into one of the ships, which belonged to Simon: he prayed him, that he would thrust out a little from the land. etc. Behold the wonderful humility of Christ, he might have commanded, but he prayeth. For the earth is the Lords and all that therein is, the compass of the world, and they that dwell therein etc. Learn humility of this 
Psal. 24.  Doctor of humility, the best doctor that ever was, who saith: Learn of 
Mat. 11. 29.  me: for I am meek and low in heart. Which wholesome counsel that excellent & learned divine S. August. 
August. Tom. 10. de verbis Domini secundum Mat. sermo. 10.  noting saith: Ille ille cui omnia tradidit Pater. etc.: That: even the king of kings and Lord of Lords, and only son of the everliving God to whom the father had given all things. etc. saith not, learn of me to make the world: or to raise the dead: but to be humble & meek. O wholesome & comfortable counsel. O faithful doctor: humble Doctor, Lord, and Master of mankind. He would not teach that he was not: he would not command that he himself did not. Consider 
Act. 1. Ezech. 34.  this you which with ill shepherds by force and cruelty govern.  
And he sat down and taught the people out of the ship. Christ every where and always showeth himself a Saviour, and is set forth unto us in the Gospel, preaching divers and sundry ways: Walking on the land, sitting in the ship, painfully traveling by the way, sitting upon the well, in the Synagogues, in the streets, in houses, in wilderness, upon hills. He healed the sick, he comforted the afflicted.  
Doth not wisdom cry: doth not 
Prou. 8. 1.  understanding put forth her voice? She standeth in the top of high places, by the way in the place of the paths. She crieth at the gates of Cities, and at the entries of men's doors. These things according to the letter, are best spoken of Christ, which preached the Gospel publicly, not only in Synagogues, and temples, but also in other places where the people assembled together.  
Upon the mountain he made that 
Mat. 5. 6. & 7.  excellent and passing Sermon, written in Matthew.  
In his journeys he oftentimes disputed with his adversaries, taught the multitude and his Disciples sundry excellent matters, & confirmed his 
Mat. 20. Luc. 17.  doctrine with wonderful miracles.  
At the gate of the City Naim he 
Luc. 7.  showed himself, by raising the widows son.  
In private houses when he sat at 
Luc. 7. Luc. 14.  the table, he gave heavenvly instruction, and would not suffer somuch as that time to pass without doing good.  
When he was but xii. years old, 
Luc. 2. 42.  he sat in the temple among Doctors, hearing them and posing them, so that all men which heard him, had him in marvelous admiration, for his singular wisdom, and passing understanding.  
He made many Sermons publicly, 
joh. 7. joh. 12.  and openly in the temple at Jerusalem.  
When he was brought bound to 
joh. 18. 19  Caiphas, and of him demanded concerning his Disciples and doctrine: He answered, I spoke openly to the world, I ever taught in the Synagogue and in the temple, whether all the jews resort, and in secret have I said nothing. etc. Briefly, in all places he graciously sought means to instruct the people.  
He calleth all men, he excludeth not man. They that were not entered in Music and Geometry, were not admitted into Plato's school: but the merciful goodness of Christ jesus, admitteth all men into his school, not excluding even children: He teacheth all men out of the ship, of what soever age, sex, state or condition they be.  
He instructed Nicodemus familiarly. 
Io. 3.   
Most gently he entreated the Centurion, 
Mat. 8.  albeit a Heathen man.  
He behaved himself mildly towards 
joh. 4.  the woman of Samaria, sitting on the well. Notable sinners he despised not.  
What kind of disease did he ever cry fie upon, or turn his face from? He turned his merciful face to Lepers, to men possessed with devils, afflicted with bloody flixes, deceased with palsy, and many other dangerous maladies, and cured than all. He 
Mat. 19 Marc. 10. Luc. 18.  commanded infants to be brought unto him, against the will and mind of his Apostles. He taught that young 
Mat. 19 Marc. 10. Luc. 18.  man, which demanded what good thing he should do, that he might have eternal life. He rejecteth not the weak in faith: but he inviteth, allureth, & desireth all to come to him.  
You have heard how wisdom in this place, and in all places crieth to all men. And at this day she slacketh not to cry, and to put forth her voice in England and many other places, by Preachers, by holy Scripture, by signs and wonders. What matters Christ taught in this place, I find not expressed. A learned man saith: Nefas est quaerere quae in sacris Scriptures 
Gualterus in 8. Rom.  non traduntur: It is wickedness to search those things which are not taught in scripture. Thus much touching the letter.  
Four things come to be observed in this mystery: The sea, Christ in the ship, the people on the shore, & the ship itself. The sea is an Image of the world: Christ is an image of true and sincere teachers: The people on the shore, an image of hearers: & the ship, an image of the true Church.  
Touching the first: The sea hath his name of bitterness: Isidorus saith: 
Isidorus lib. 13. cap. 14. Etimolog.  Propterea Mare appellatum, quod eius aquae sunt amarae: The sea hath his name Mare in Latin, of the Latin word Amarum which signifieth bitter, because the waters thereof are bitter. The sea is very bitter: notwithstanding, to fishes nourished in the same it savoureth swéetelye: Right so the world is very bitter, yet to worldly men chief delighting in the same, it savoureth sweetly. But woe be to 
Esai. 5. 20.  them which make sour sweet, and sweet sour: which call evil good, and good evil: which make darkness light, and light darkness. The sea is bitter: the dealings of the world are bitter. Pride is bitter, covetousness is bitter, usury is bitter, adultery, fornication, cozening, swearing, forswearing, deceitful villainy, traitorous treachery, & murder are bitter. These horrible and hateful vices with many more, overflow the world. The world is bitter.  
The sea is inconstant, it ebbeth and floweth: The world is inconstant, it changeth every day. Some be borne, and some die. Some be sick, & some be whole. Some grow toward man's estate. Some draw in age. Sometimes cometh good tidings, some times heavy. To day in favour, to morrow quite out of credit. To day a man, to morrow none.  
The sea is full of dangers: dangers of winds, pirates, Mermaidens, rocks, quicksands, & other dangers. There are things creeping innumerable 
Psal. 104. 25.  both small & great beasts. There is that Leviathan whom God hath made to play therein. They that 
Eccl. 42. 24.  sail over the sea tell of the perils thereof, and when we hear it with our ears, we marvel thereat. They that go down to the sea in ships, and occupy by the great waters: they see the words of the Lord, and his wonders in the deep. They see as it were a thousand deaths. In the sea no rest can be had. The world is full of dangers: in the world a thousand deaths, in the world no rest Dangers in the world more than in the sea. The world hath tempestuous winds, Pirates, rocks, waves, Mermaidens, quick sands, and many more dangers than can be numbered. more perish in the world, then in the sea.  
The sea is tempestuous: the world is tempestuous. If the sea seem never so calm, yet look for a tempest: If the world seem never so prosperous, it may look for a tempest of adversity. The world hath never long stood without storms and tempests. The case is clear, and S. Ambrose calleth 
Ambros. in 7. Luc. Cyp. de bono patientiae.  them. Procellae mundi. Tempests or storms of the world. The same words hath S. Cyprian and many other. Here is tempest of evil tongues, tempest of lying, tempest of slander, tempest of adversity, tempest of sickness, tempest of loss of friends and good men: shaking and extreme tempest of death, eternal tempest for the wicked in hell.  
The sea is full of monsters: the world is full of monsters: the world is full of monstrous men, not worthy the name of men. Some have their faces in their feet, and their feet in their faces, as all foolish Nabals and covetous carls. But God gave man a face to look up to heaven, which thing even the heathen Poet knew. Some have many heads: for that they serve many masters, pride, covetousness, drunkenness, drowsiness, murder, etc.: such and so great vices reign in them. Therefore have they as many heads & masters, as they have lusts and affections reigning in them. Qui 
joh. 8. 34.  facit peccatum servus est peccati: Whosoever committeth sin, is the slave of sin. Some have two tongues, as all flatterers and slanderers. Some 
Prou. 18.  have sword in their lips: railers, ill tongued persons, blasphemous wretches. There is a generation whose 
Prou. 30. 14  teeth are as swords, and their chaws as knives. Of such the Prophet David speaketh saying: whose teeth are 
Psal. 57  as spears and arrows, and their tongue as a sharp sword. Behold, 
Psal. 59  they speak with their mouth, and swords are in their lips. Proud men, covetous men, usurers, drunkards, heretics, blasphemers, slanderers, are monsters. The world therefore is full of monsters.  
The sea casteth out her dead to the shore: the world casteth out, and banisheth those that are dead to the world, and do not the works thereof. S. Paul saith, we are made a 
1. Cor. 4. 9  gazing stock to the world: Truth saith: if ye were of the world, the 
joh. 15. 19  world would love his own: howbeit, because ye are not of the world, but I have chosen you out of the world: Therefore the world hateth you: truth 
joh. 15. 20.  farther saith, if they have persequted me, they will also persecute you. The servant is not greater than the 
Sap. 2. 10.  Lord. The world saith: let us oppress the poor righteous, let us not spare the widow, nor old man. let us not regard the heads that are grey for age: let the law of unrighteousness be our strength, for the thing that is feeble is nothing worth: Therefore let us defraud the righteous, & why? he is not for our profit: nay he is clean contrary to our doings, he checketh us for offending against the law.  
Lactantius Firmianus speaking of 
Lactan. A. cephali cap. 11.  th'end of this world saith: Si qui erunt boni, praedae, ac ludibrio habebuntur: If there remain any good men at that time, they shall be counted a prey, a booty, and a jesting stock. Canst thou not flatter? canst thou not lie? canst thou not play the hypocrite? canst thou not follow the fashion and serve the stage? no. Then thou art no meet man to live in this world. Choose a few companions.  
The sea is no place to make our continual abode. For no man saileth on the sea, to tarry still on the sea, but speedily to pass over. This world is no place of continual abode: for 
1. Pet. 2. 11  we are strangers and pilgrims: Here have we no continuing City, 
Ebru. 13. 14  but we seek one to come. Yet we build stately, as though it were the tower of Babel. We ruffile monstrously in apparel, as though our frail bodies should never turn to dust. We live sensually, as though there were no other heaven: we gather gold and silver greedily as though we should always need to use the same. By this dealing it should seem we are not strangers and pilgrims. The kingly prophet David saith. I am a 
Psal. 39  staunger with thee, and a sojourner as all my fathers were. S. August. writing upon that place, hath these 
August. in Psal. 39  words: Non ait sicut omnes homines, sed sicut omnes patres mei: Non omnium est fides, infideles non possunt dicere se in terra peregrinos: He saith not as all men, but as all my fathers: for all men have not faith. The faithless cannot say that they are strangers and pilgrims upon earth. Here then is their abode, they are Citizens of Babylon, not of the heavenly Jerusalem. Notwithstanding, in another sense, the faithless worldlings at the length shall find, that they were strangers and pilgrims, when with the gluttonous cormorant in the torments of hell they shall cry in vain for mercy. That rich man desired a drop, which denied a crome. And there are rich men to whom now I speak: they be all one with the other in name, let them beware that they drink not all of one cup with him.  
In the sea are devouring fishes, and the great fishes devour the little fishes: In the world great men, mighty men devour and undo poor men. Here might often times overcometh right. Here many take their brethren by the throat. Here Anacharsis may see Solon's laws like to cobwebs, which held fast the little flees, and let the great fleas break thorough them. Here, Socrates may laugh to see little thieves trust up at tiburne, and great thieves without any punishment living still. Here Heraclitus may weep to see virtuous men despised, and vicious men extolled▪ Notwithstanding, virtuous men be despised and devoured of tyrants: yet they live as jonas lived in the whales belly. As dying, and behold we live 
2. Cor. 6. 9  saith S. Paul.  
You see now how the sea is an Image of the world, you see the sea, you see the world. To speak all in sum: The world is the kingdom & court of Satan, a den of thieves, a shop of lies, a Babylon of sects, a wilderness full of wild beasts, an Inn full of cuttbrotes, a cage of dolts, a Sodom, an Egypt: A mother to the evil, a Stepdame to the good. Here is no place for godly men, here devouring fishes destroy all, here all wicked crimes reign, no religion, no faith, no charity: or very little. Therefore let us not love the world, nor worldly things: for he that loveth the world hath not the love of God in him: but let us go with Lot out of Sodom, with Abraham out of Chaldée, with the Israelites out of Egypt, with Christ from the jews, and with Paul from the pharisees.  
Christ taught out of the ship: He performeth his office, to the which he was sent of his father into this world: and because he had not a pulpit on the land, and the people pressed upon him: he entered into a ship, and taught upon the sea: for the office of Christ was to teach: He sent me to 
Esai. 61. 1.  preach good tidings unto the poor. By his example he teacheth us to do the duties of our vocations faithfully. The type or figure declareth, that the function of them which preach the word of God, is painful and full of peril. The world hateth the light of verity. Woe be unto me saith 
1. Cor. 9 16  S. Paul if I preach not the Gospel. It is dangerous to be silent, & dangerous to speak, if we speak wickedly, or if we be silent foolishly, we offend God. If we speak truly, and reprove disobedience boldly, we become hateful and odious to the most part of men.  
Truly if ever the office of preaching hath been subject to oboloquie and evil report: it is now. The world hateth the light of verity. In so great malice of the world, partly contemning, and partly persecuting the word of the gospel, who can satisfy or content all men? In old time there were but seven wise men among the greeks: and now there are not so many fools among us: for all of us glory of our wisdom: every head is full of wit, every man will have his own way: Hearers are rather rash judges, than fit and obedient scholars: and most of them, before they have learned any thing, do rashly condemn all things. S. August. saith: Tutior est discentis, quàm docentis conditio: Salfer is the condition of him that learneth, them of him that teacheth. I pray you good audience let me hear your judgements. How should a man make an excellent Sermon, either in matter or form? Some would have the matter Catholic: Some Gospel like: Some would have altogether common places of Scripture decided: Some would have us proceed still in the treatises of faith & justification, with invectives against the Mass, Purgatory, and satisfactions. Other would have us to launch into the deeps of predestination, original sin, free will, election, and reprobation. Other would have vices rebuked: but they can not agreed how it should be done. Some would have it generally and coldly: Some directly and hotly: Some the vices of the Clergy and Magistrates: & some only the vices of the common people and inferiors: all men, other mens vices: but no man his own vices. These disagree in matter very ill, & in form much worse. Some would have long texts: some short texts. Some would have Doctors, Fathers and Counsels: some call that man's doctrine. Some would have it ordered by Logic: some term that man's wisdom. some would have it polished by Rheotrique: some call that persuasiblenesse of words. And again in Rhetoric some would have it holy eloquence, liable to the Ebrue & Greek phrase: Some would have it proper and fitting to the English capacity. Some love study and learning in Sermons: Some allow only a sudden motion of the spirit. Some would have all said by heart: some would have often recourse made to the book. Some love gestures: some no gestures. Some love long Sermons: some short Sermons. Some are coy and can broke no Sermons at all. But we be not to feed men's humours, but to follow Christ: we must follow Christ into the ship, and the cross must be borne after the example of Christ. No man 
Mat. 9  sought more the glory of God than Christ: & yet for all that, he was called a blasphemer. He lived without 
Mat. 11.  spot of vice, and yet he was called a wine bibber. He expressly taught to 
Mat. 22. Luc. 20. Luc. 23. 2.  tender to Cesar the things which belong to Cesar: and yet he was accused to have taught the contrary. No 
Mat. 5.  man taught patience more: and yet 
Mat. 23.  was he condemned as a seditious person. There was never such a one in Israel as Christ was in works and words: Never any lived so purely: never any taught so heavenvly: and yet many wicked & grace's persons said of him: he hath a devil and is mad, 
joh. 8. &. 10  why hear ye him? The scholar is 
Mat. 10.  not above the master. You see the chair of the master: know the chair of the scholar.  
Moore safe and sure is the standing of the hearers, which standing on the land hear the word of salvation. The greatest part of hearers keep themselves out of peril: for when any sudden storm of persecution ariseth for the Gospel on the sea of this world: either they hide themselves: or else utterly forsaken the ship, chair, teacher and all. Such is the condition of the most part of hearers. These things are clearly known. I need not to make long demonstration. Examples remain fresh in memory.  
Touching the ship, the state of the Church militant is here excellently depainted. The Church of Christ is that ship where against Satan bloweth out so many blasts: the woman clothed with the sun, whom the 
Apoc. 12.  old Dragon ceaseth not continually to persecute. This ship is like to the Ark of Noah. Even as a ship on the sea when any stormy tempests arise, is terribly shaken: right so nothing in the waist and wide world is more shaken with storms and tempests of all manner evils, than the Church. If you ask me who they are that shake the ship of Christ, and how the same is shaken: I will give you to understand: Turks, jews, anabaptists, Libertines, Sectaries, Atheists, Schismatics, the Family of love, the romish rabble, and to be short the devil and all his members shake this ship: but they shall never be able to drown it: For the gates of hell shall not prevail 
Mat. 16. 18.  against it. Because Christ sitteth at the stern and hath the helm in his own hand.  
For that the Romish Catholics do most shake the true Church of England which is the Church of Christ: I purpose at this present to prove against them. They say they shake not the ship, but are in the ship as in the Ark of Noah: and that we Protestants shake the ship, and are out of the ship, and out of the Ark. Farther they boldly say, that without the unity of their body, and their head the Church of Rome, and their holy father the Pope, no man can be saved. I will clearly prove the contrary: namely, that they shake the ship, that they are out of the ship: and they are not the true Church. Their body is a Synagogue of Satan: their holy father is not head of the true Church: (happy were he if he were a member of the same) he hath not the keys of heaven, but rather of the bottomless pit.  
I prove thus: the Romish Church heareth not the voice of the shepherd: Therefore the Romish Church is not the true Church. I will prosecute this Argument in treating of breaking the net. Now to prove that they shake the ship, & how. The Romish Church is a persecuting Church, therefore it shaketh the ship, & consequently is not the true church. For persecution is an evident token of Antichristes Church. cain persecuted Abel: the Giants Noah: the Sodomites: Loth: Ishmael, Isaac: Esau, jacob: the Egyptians, the Israelites: Pharaoh, Moses: Saul, David: & yet David would not hurt him. Of whom we learn that God's Church doth suffer, rather than hurt: and pardon rather than persecute. The false Prophets persecuted the true Prophets. The Priests, Scribes, bishops, Annas, Herod, Pilate, and Caiphas, persecuted Christ. The jews and Turks, persecute the Christians: And most of all the tyrant of Rome, persecuteth Christ's little flock and congregation. The Church of Christ did never persecute, but was always persecuted. So Hilarius & Nicephorus in many places discourse. Lactantius saith excellently 
Lactan. divin. Institu. Lib. 5. cap. 19  to this matter: Defendenda religio est, non occidendo, sed monendo: non saevitia, sed patientia: non scelere, sed fide. Nam si sanguine & tormentis, si malo religionem defendere velis: iam non defendetur illa, sed polluetur atque violabitur: Religion is to be defended, not with murdering, but with monishing, not with cruelty, but with patience: not with fury, but with faithfulness. For if ye defend Religion with bloodshed and tormenting, or with working of mischief: It is not defended, but defiled, and distained. Chrisost. saith: Quem videris 
Chrisost. in opere Imperfect. Hom. 19 Tertul. in Apologetico.  sanguine gaudentem, lupus est. whomsoever thou seest delight in blood, he is a wolf. Tertul. saith: it is not reason that a spiritual matter should be tormented with temporal fire. Doth not the Pope persecute all Christians? Is not his arms a ravening wolf? his sentence burn, burn, burn? his badge, let us lay wait for blood? his head, blasphemy? his shield tyranny? his breast, injury? his eyes, fire? his girdle, fornication? his breath, poison? his tongue, the sting of death? his feet ready to shed innocent blood? his sword, violence? his cross, persecution? his pardons iniquity? his triple crown presumption? his keys, ambition? and all his doings abomination. Him do follow great swarms of Cainites, Giants, Sodomites, Egyptians, Bailites, Sennacheribbes, Scribes, Phariseis, Herodians, Monks, Friars, Cardinals, Adulterers, Idolaters, Parasites, Poisoners, Pardoners Bawds, with all the romish rabble. These are the right Cannibals, like to the barbarous people of America that eat one an other. Yet they say all this is for love. A gentle kind of love, like the love of one Philippides, who took a cudgel and did 
Aristophanes in vespis.  beat his father, and all for love. But we may say with Tertullian: Crudelitas vestra nostra gloria est: Your cruelty, is our glory. For God's Religion, the more it is pressed, the more it increaseth.  
The congregation of Christ are 
joh. 10.  called sheep. A sheep hath neither hooves, nor sharp teeth, as wolves, Lions, and Bears have. Christ said to his disciples: Behold, I sand you 
Mat. 10. Luc. 10.  forth as sheep in the mids of wolves: he saith not as wolves in the mids of sheep. They are the true Church 
Psal. 44. 22  of whom it is said: for thy sake are we slain continually, and counted as sheep for the slaughter. The marks of the true Church are these: the uncorrupt voice of heavenly doctrine: the right use of the sacraments: the cross: and obedience to the ministery of the word. S. August. saith: Crux 
August. de tempore. Serm. 130.  regni ensign est: The cross is the cognisance or bagde of the Church. Athanasius saith: Caedi, Christianorum proprium est: Caedere autem Christianos, Pilati 
Athan ad solit vitam agentes.  & Caiphae officia sunt. To be persecuted, belongeth to Christians: but to persecute the Christians, belongeth to the office of Pilate, and Caiphas.  
The true Church is still persecuted and never persecuteth. Did the patriarchs persecute? did the Prophets persecute? did Christ persecute? did the Apostles persecute? when the Samaritans would not receive Christ, james and john being as yet 
Luc. 9 54.  novices in Christ's school, called for fire from heaven, and would have burned and consumed the Samaritans: but Christ rebuked them saying: you wots not of what manner of spirit you are: for the son of man is not come to destroy men's lives, but to save them. Our weapons (saith 
Ephe. 6. 14. 2. Cor. 10. 4  S. Paul) are not carnal, but spiritual. Whereas it is objected: compel them to come in: I ask: what is 
Luc. 14.  the power of the Church to compel? is it the power of the outward sword, or of the spiritual word? Is it with the power of fire and faggot? Aught men to be violently compelled to faith? It is evident and clear, that Christ did not institute in his kingdom, any forcible or worldly kind of government: for he said: Regnum meum non 
joh. 18. 36.  est de hoc mundo: My kingdom is not of this world. Hath Christ ever broken 
Esai. 42. 3.  a bruised reed? hath he ever quenched the smoking flax? hath he not taught us to pray for our enemies, 
Mat. 5. 44.  and for those that persecute us? The Apostles usurped not the sword, to compel men to the religion of Christ. Can the Pope or any of his Prelates put faith into a man's heart by violence? was any man compelled against his will, to the building of the outward 
Exod. 35.  tabernacle: & shall any man be compelled to the building of the inward tabernacle? Is not the marriage spiritual, the supper spiritual? Then must men be compelled with a spiritual weapon, which is with the lively word. Not by hosts of men, nor by force of worldly strength, but by my spirit, saith the Lord of hosts. 
Zach. 4. 6.  So Peter compelled many to the faith. It is the word of God, that maketh a man a new creature. Ergo neither sword, nor fire. If the soul of man be a spirit, then must it be fed with spiritual food, moved to faith by spiritual instruments, drawn by the word, led by the spirit, and persuaded by the scriptures, which are the only means which God appointeth. If an heretic hold an opinion, he holdeth it either of ignorance, or wilfulness. If of ignorance: he is to be converted by doctrine, to be convinced by scripture, reformed by exhortation, reduced by reason, persuaded by the truth: If of wilfulness, he is to be menaced by the law, and corrected by excommunication. It is written in a certain learned treatise against the late of counsel Trident: verissimum est omnes haereses tantùm spirituali gladio verbi Dei iugulatas esse: Most true it is, that all heresies are convinced, only with the spiritual sword of the word of God. The Gospel (saith Damascenus) was preached 
Damasc. 3. Sent. cap. 32  throughout all the world, without weapon, armour, or battle: by a few naked, poor, unlearned, and afflicted men, which confounded the wise of the world.  
Christ compelled Paul: If thou be Christ that so objectest this: I pray thee compel the Turk, & the Pope, which blaspheme Christ. If thou art not Christ suffer. We aught to spare men, & to pray for their salvation. Touching this matter you may read more in August. Tom. 2. Epist. 107. 158. 160. 204. Tom. 7. contra Cresco. Grammat. lib. 3. cap. 50. contra literas Petiliani lib. 2. & cap 83. & cap. vlt. and also in Chrisost. de anathemate. Tom. 5.  
Compel them to come in: Compel them. Quoad media: as in respect of the means, to wit, the means aforenamed. Compel Remish Catholics to come to the Church. So S. 
August. Tom. 2. Epist. 204.  August. would have the Donatists compelled. Faith cometh by hearing, and many have been converted from infidelity to faith, from Paganism to christianism, from the Romish rabble to the Christian congregation, by that means. Seeing therefore that persecution is a note of the Church of antichrist, and that the Church of Room persecuteth: it is evident that that Church shaketh the ship and is malignant.  
Out of the ark of Noah, that is, out of the Church, which is the body of Christ: no man is saved. That is most certain: but that is not in respect of the unity of the body in itself: but in respect of the unity of the whole body with the head, which is Christ. Read Chrisost. upon the Epistle to the Collos. Homi. 7. It may please those men to think upon these things, which transfer this necessity of unity, to the Church of Room, and to their Bishop the head thereof, the adversary of Christ, and utter enemy to his cross: boldly braying, and bragging, that out of the unity of this body and head of theirs, no man can be saved. For these miserable men aught to understand, that this necessary unity, without which no man can have salvation, is not that unity whereby members are joined to members, bunches to bunches, monsters to monsters, and the deceived to Antichrist the deceiver: but that it is that unity whereby the true members of the true body, are conjoined to the true and only one head jesus Christ, our mediator and Saviour.  
The tyrant of Room is not the head of the true church: I prove thus. He hath not the word of God for his warrant. Ergo, he is not the head of the true church.  
Christ saith that he himself is the 
joh. 10.  only universal Shepherd. The prophets have prophesied so of Christ Esai. 40. Ezech. 37. 34. Hierem. 30. Psal. 33. etc. The Apostle so nameth 
Ebru. 13. 20  him. Christ himself not long before 
joh. 14. 16.  he left this world●, said to his disciples: I will pray the father, and he shall give you another comforter, that he may abide with you for ever, even the spirit of truth. Here we learn what vicar Christ hath substituted: Not the Pope, but the holy ghost. So writeth Tertul. Barnard, and others.  
This place of john, I am the good shepherd: S. August. expoundeth of 
August. in joh. Tract. 47. Chrisost. in joh. Hom. 59  Christ. So doth Chrisost. So doth Nicholas Lyra as simple an interpreter as he was: Fiet unus pastor, id est Christus: There shallbe one shepherd: that is to say, not the Pope, but Christ. The Apostles had no knowledge of this monstrous head. The Nicene Council knew it not. The Council of Carthage excommunicated & cursed him to the devil, that called himself universal Bishop or chief Priest. The whole Council of Aphrica condemned the attempt of this usurped jurisdiction, and called it the smoky pride of the world. The Romish Prelate doth subvert, corrupt, & profane the doctrine of Christ and his Sacraments, & manifestly maintaineth Idolatry: Therefore he can not be the universal Shepherd. He is not worthy to be called a Shepherd. A Shepherd? nay, a fleashéepe: A Bishop? a Butcher: a Pastor? a Pirate: a Prelate? a pilate: a Vicar of Christ? a Vicar of Venus: a Cephas? Caiphas. Phocas that execrable murderer, was he that first proclaimed the Bishop of Rome to be head of the 
Platin. in vita Bonifacii. 3.  universal Church, about vj. hundred & xiii. years after Christ was borne. This Phocas being but a common soldier, did by treason and conspiracy lay hands upon his liege Lord and Master the Emperor Mauritius, and in cruel sort did him to death: and so by traitorous villainy, he aspired to the Empire. The manner of his cruelty was this: First he commanded forth the emperors youngest son, and caused him to be slain even in the fight of his father: and so the second: and then the third: and afterward the Empress. Mauritius heavily looking on lamenting & saying unto God: Righteous art thou O Lord, and rightful is thy judgement. Last of all, he used the like tyranny also upon the Emperor, and laid him, his wife and his iij. children on a heap together. After that he had thus lived and committed sundry murders and other great mis●●●●●: the people took him, slew him▪ 〈◊〉 ●●ew him in to the fire. Here you ma● see the first promoter, a holy promoter of the Popes holiness: A murderer, ●●e finder out of supremacy: And Sup●●●●cie founded and builded upon murder.  
S. Cyprian calleth Stephen and Cornelius, Bishops of Rome, brethren and companions. And whereas certain schismatics yielded them selves subject to the Bishop of Rome, persuading themselves that the Bishops of Aphrica had less power than the Bishops of Rome: Cyprian called them desperate & wicked persons for so doing. I frame this Argument out of Chrisost: Quicunque desyderauerit 
Chrisost. open imperfect. Ho, 35.  primatum in terra: in Coelo inveniet confusionem: Whosoever ambitiously desireth supremacy upon earth shall find in heaven confusion. The Bishop of Room ambitiously desireth supremacy on earth: Therefore he shall find confusion in heaven. The Pope is Antichrist: Ergo he is not the head of the Church. He which advanceth 
2. Thess. 2.  himself above all that is called God, is Antichrist: The pope doth so: Ergo, the Pope is Antichrist. Irenaeus 
Irenae. lib. 5 cap. penult.  a most ancient doctor of the Church, who lived almost fourteen hundred years since, disputing of Antichrist saith thus: Antichristus cum sit servus, tamen adorari vult ut Deus: Antichrist notwithstanding he be but a slave, yet he will be worshipped as if he were God. joachimus Abbess saith Antichristus iam pridem natus est Romae, & altiùs extolletur in sede Apostolica: Antichrist is long since borne in Rome, yet shall he be higher advanced in the Apostolic sea. Antichrist (saith Gregory) is he that shall claim 
Gregor. lib. 4. Epist. 38.  to himself to be called the universal Bishop, and shall have a guard of priests to attend upon him. S. August. 
August. Tom. 5. de Civit. Dei. lib. 18. cap. 2. & Lib. 20. cap. 19 Apoc. 17.  saith, Babylon is the first Room, and Rome the second Babylon. And to come nearer the matter, S. john saith, Antichrist shall sit in the City that is built upon seven hills, and so is the City of Room. And Sibylla saith that the greatest terror, and fury of his Empire, and the greatest woe that he shall work, shall be by the banks of Tiber: and there is Room. He that hath eyes to see, let him see: & he that hath ears to hear, let him hear.  
Again Christ was humble, the Pope proud: Christ was poor, the Pope rich: Christ patiented, the Pope impatient: Christ merciful, the Pope unmerciful: Christ used admonition, the Pope imprisonment: Christ communication, the Pope extirpation: Christ all manner of clemency, the Pope all manner of tyranny: briefly you shall find the Pope in all virtue severed from Christ: you shall find him to Christ, belial: to light, darkness: to truth, falsehood. Are not these, and such like, the very fruits of Antichrist? the tree is known by his fruit.  
Whereas these shakers' of the ship of Christ urge Antiquity, universality, and Succession, to make much for them: I answer these things make nothing for them, but rather against them. Notwithstanding their Vincentius Lirinensis whom they have in so high price. This is Vincentius precious assertion In ipsa catholica 
Vincen. lirinen. pro Catholicae fidei antiquitate in cap. lib●●.  Ecclesia magnopore curandum est, ut id teneamus quod ubique, quod semper, quod ab omnibus creditum est: In the Catholic Church we must have especial care, to hold that which every where, always, and of all men is believed. Yet to help his credit the Church of Room was not so deformed with heresies at the time when he did writ, which was a thousand years & more since, as it is mentioned. Antiquity doth not prejudice or hinder truth. Their antiquity is no mark of the Church. Their Antiquity, is iniquity. Tertull. saith, nothing can 
Tertull. de virginibus velan.  prescribe against truth, neither time, nor authority of persons, nor privileges of kingdoms. And a little after he saith: Christ is called truth, and not custom: If Christ be from everlasting, and more ancient than all: then is also truth more ancient than all customs. Heresies have always been vanquished by truth, and not by novelty, and whatsoever is contrary to this truth, is heresy, though it be never so old a custom. S. August. saith, after that the truth is once found out, let custom give place to the truth: let no man set custom before truth & reason: for reason & truth evermore put custom to silence. That sweet martyr S. Cypri. saith: Si solus 
Cyp. lib. 2. Epist. 3. Pag. 39  Christus andiendus est: non debemus attendere quid aliquis ante nos faciendum putaverit, sed quid qui ante omnes est Christus prior fecerit. Neque enim hominis consuetudinem sequi oportet, sed Dei veritatem: If Christ be only to be heard: we must not regard what any other hath done before us, but we must look what Christ hath done, which is before al. For we must not follow the custom of men, but the truth of God.  
To be short, Ignatius a disciple to 
Ignatius ad philadelph. Canon. consuetud. dist. 1●.  S. john the Evangelist and a most constant martyr of Christ, hath these words: all my Antiquity is jesus Christ, whom not to hear is manifest destruction. You see the most ancient sand us to learn the truth of him which is most ancient of all. Symmachus disputing with S. Ambrose against the certainty of the Christian Religion, groundeth his chief Argument upon antiquity: Affirming the Religion (in truth the superstition) of the Heathen to be the truer. Because it had been of more antiquity. In resolution of the Argument Ambrose seemeth almost graveled. But the very 
1. Pet. 1. 20. Rom. 1. 2. joh. 5. 46. 1. joh. 2. 7. Luc. 24. 27.  answer to be made hereunto is that the Religion of the Heathen is not more ancient than ours, much less the Religion of the Papists. Our true Christian Religion was not first published xv. hundred fifty & odd years sithence, when Christ and his Disciples taught that most plainly in jury. But from the first infancy of the world immediately after the creation of the first man the same hath been manifestly revealed, and from that time forward always hath been confirmed by the testimonies of the Prophets, patriarchs, Apostles, & faithfully observed and maintained by all the godly of all ages even from Adam to this hour.  
For all this I will not stick to grant these men antiquity even from Nemrod, yea to pleasure them from Cain. Their Babylon began by Cain. 
August. in Psal. 64. Tom. 8.  They always turn the beauty of Zion into the confusion of Babylon.  
Universality is no true note of the Church: Christ clearly teacheth, that many more shallbe damned than saved: because that few do hear the 
Mat. 13. Mar. 4. Luc. 8. Mat. 20. Mat. 7. 13.  word of God, and bring forth fruits through patience. Many are called, and few are chosen. Enter ye in at the strait gate. For wide is the gate and broad is the way, that leadeth to destruction, and many there be which go in thereat: but strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it. Christ saith fear not, my little 
Luc. 12. 23  flock. etc. In the time of the flood, only viii. persons: Noah and his family 
Gen. 7.  were preserved in the Ark. At the burning of Sodom and the other Cities 
Gen. 19  adjoining, Loath, his wife and ij. daughters were saved: and yet after Loathes wife (because she looked behind her,) was turned into a pillar of salt. Of the innumerable multitude 
Exod. 12.  of the children of Israel, and others which went out of Egypt toward the land of promise: only Caleb and jehosua entered into that fruitful land, and all the other perished miserably in the wilderness. In the days of Elias, 
3. Reg. 18. Baal hath more prophets then God.  iiij. hundred and fifty Prophets of Baal, and iiij. hundred Prophets of the groves which did eat at jezabels' table, stood against Elias. Four hundred false Prophets stood against 
3. Reg: 22.  one true Prophet Michaea. The blessed doctrine of Christ himself hath not been received evermore, every where, & of all men. For the Turks receive it not, the jews abhor it, the Church of Rome abuseth it. The universal consent of the world, stood against the Disciples of Christ a few poor Fishermen: and they all (except john the Evangelist) were cruelly done to death. Consider the time of john hus a man of exquisite, & excellent learning, matched with holiness of life. He preached the doctrine of jesus Christ sincerely: concerning justification and the true Church. etc. Therefore the malignant rabble pronounced him an heretic in the Council of Constance, excommunicated him, painted devils on his cap, condemned and burned him, and being consumed to ashes threw the same in to a river. All this was done by general consent. After this villainy, they triumphed for that they had dispatched him. The saying of Christ is 
Io. 16. 10.  true: the world shall rejoice. But such spectacles are mournful to the children of God, and 'cause them to shed 
Io. 16. 20.  bitter tears: ye shall weep and lament. The bones of Bucer, and Paulus Phagius, those learned, godly, and faithful soldiers of Christ, were burned at Cambridge with Salue festa dies: in a solemn Procession. Was not this, jugulare mortuos? To kill (as they say) God have mercy on his soul? Athanasius that learned and godly Bishop of Alexandria stood almost against all the world, being fortified with the truth. Paphnutius alone stood against the Council of Nice and was heard. Christ mercifully 
Luc. 17.  cured x. lepers: and of them, only one returned and gave glory to God. Hath not our Saviour prophesied that many false Christ's & false Prophets 
Mat. 24.  shall arise, and deceive many in the last cast of the world? How goeth the world now? The holy father in the Council of Trent pronounceth thus: Qui docet fide in Christum nos tantum justificari absque operibus nostris: item certon credendum esse remissionem peccatorum, sit anathema: He that teacheth that we are justified only by faith in Christ, without our own works: and also that we aught to believe assuredly that our sins are forgiven us: let him be accursed. O cursed and pestilent Council.  
Touching the Catholic church, S. August. writeth thus: It is therefore 
August. Tom. 3. de Gen. ad lit. cap. 1.  calleth Catholica: Quia universaliter perfecta est & in nullo claudicat: & per totum orbem diffusa est: Because she is universally perfect, and halteth in nothing (nor is shut up in any one country as was the Church of the jews,) but is dispersed throughout the whole world. Epiphanius writeth 
Epiphan. contra haereses Lib. 2. Tom. 2. 321.  that in the reign of Diocletian and Maximinian (a time of great persecution) Meletius Bishop of Thebais in Egypt and Peter Bishop of Alexandria, and divers other godly men were put in prison in Alexandria the chief City of Egypt. Of whom, some suffered Martyrdom: and some refused Martyrdom: They that remained alive in prison: disputed whether they that had revolted through the violent persecution should be received again into the Church, or no. The chief of these in the disputation, were Peter and Meletius: Petrus misericordia motus: saith Epiphanius: Peter being moved with pity more than with zeal and truth: said he would refuse none immediately upon their repentance. Meletius moved with truth & zeal, affirmed that he would receive none, except they showed the fruits of true repentance, by long trial and proof of amendment. Epiphanius saith farther: Contigit Petrum martyrium subire, & decessit beatus ille: It fell out that Peter suffered Martyrdom and died a blessed man: and they that held with Peter were called the Catholic Church: they that did stick to Meletius were called the Church of Martyrs: very few stood with Peter: the most of the prisoners stood with Meletius, who called his Church the Church of Martyrs: which were such as would take up Christ's Cross and follow him. The Church of Rome being moved neither with pity, zeal, truth, reason, nor honesty, but only with ambition and covetousness refuseth none, so they will show themselves to be of that Catholic Church. Traitors, murderers, thieves, cozeners, cutters, adulters, bawds, strumpets and all other graceless persons may upon the said condition have safe access to Rome and be of that Church.  
Whereas these men allege Succession of place, and persons, not being able to prove Succession of true doctrine: we may say their Succession is nothing worth. For that is not a just Succession, which lacketh the purity of the Apostolic doctrine, & right use of the Sacraments. Succession of doctrine is the true and infallible mark of the true Church. Irenaeus 
Iren. lib. 4. cap: 44.  saith: they are not always true Ministers, which seem so to be: but they which keep the doctrine of the Apostles. S. Paul saith: faith 
Rom. 10.  cometh, (not by Succession, but) by hearing, and hearing cometh (not of legacy, or inheritance from Bishop to Bishop, but) of the word of God. He saith also: be ye followers 
1. Cor. 11.  of me, as I am a follower of Christ. S. Ambrose saith: Non habent haereditatem 
Ambros. de Penitent.  Petri, qui fidem Petri non habent: They have not Peter's inheritance that have not the faith of Peter. Chrisost. saith: The pulpit maketh not a Minister, but a Minister the pulpit. Christ said to the jews boasting that they were the seed of Abraham: you are of your father the 
joh. 8.  devil. They are not always godly, that succeed the godly. For S. Paul saith in the Acts: I know this, that 
Act. 20. 29.  after my departing grievous wolves shall enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. He spoke this at Miletum to the bishops of Asia. Christ saith that by Succession, desolation shall sit in the holy 
Mat. 24.  place, and Antichrist shall press in to the room of Christ. Manasses succeeded Ezechias: Hieroboam succeeded David: & at this day, by Succession the Turk possesseth, and holdeth the four patriarchal seats or seas of the Church: Alexandria, Jerusalem, Constantinople, and Antioch. johannes Saris buriensis saith: In Romana Ecclesia sedent Scribae & Pharisaei: By Succession, the Scribes and Phariseis sit in the Church of Rome. Thus you see how Antiquity, Universality, and Succession help the cause of the shakers' of the ship. It followeth in the text.  
Now when he had left speaking he said unto Simon: launch out into the deep, and let down your nets to make a draft. Christ having ended his heavenly Sermon, certifieth us of the truth of the same, and declareth himself to be God, the Lord of heaven, earth, the sea, and all that is in them. He said unto Simon, launch out into the deep: Christ was able to give fish to Simon without launching out of his net, and without his labour▪ but his will was to have him launch out his net etc.  
That which is said to Peter is said to all: Launch out into the deep etc. Every man (of what estate, and condition soever he be) is commanded painfully to follow his vocation with faith. Man forthwith after his creation was set to labour: The Lord 
Gen. 2. 15.  took man and set him in the pleasant garden of Eden, to dress it, and to keep it. It was said to Adam after that he had tasted the forbidden fruit: In sudore vultus tui vesceris pane: thou shalt eat thy bread with the sweat 
Gen. 3.  of thy face. The same is said to every man. Man is borne unto travail (saith job) as the sparks fly upward. 
job. 5. 7. Psal. 127. 2.  When thou eatest the labours of thy hands, thou shalt be blessed & it shall be well with thee. Our Saviour Christ saith, the kingdom of heaven is like to a man that is an householder, which went out early in the morning to hire labourers into his vineyard. This housesholder is God the father: The kingdom of heaven in in this place, is the preaching of the gospel of Christ: The labourers are all men: The vineyard is the Church. Why stand you hear all the day idle? go ye also into the vineyard, apply your vocation with faith in Christ jesus. Labour while you have time, when the night cometh, no man can labour. Idleness is the mother and nourisher of all vices: which thing hath been observed in the Primitive Church, where it was ordained that every one should live of his own labour. The which also the ancient Romans kept straightly, as writeth, Cicero in his book of laws, wherein he affirmeth that in time past, no Roman durst go by the streets, if he bore not a show whereon he did live: to th'end that it might be known, the he lived of his own labour: and not by the sweat of others. In consideration thereof the Consul did bear a battle axe before him: The priest a hat in manner of a Coif: The Tribune a mace: The Cutler a sword: The Smith a hammer: The Tailor a pair of shears: The Orator a book. All godly men heretofore have laboured, and also have continued in spiritual exercise. Noha planted a 
Gen. 9 Psal. 70. & 88  vineyard. The kingly prophet David laboured even from his youth. The Apostle Paul sustained great 
1. Cor. 11.  labours. Read of that virtuous and painful woman in the last chapter of proverbs: she eateth not her bread with Idleness. A good lesson for good housewives to remember: A good lesson for ill housewives to follow. But what shall I say of the holy of all holies? is it not written: jesus fatigatus exitinere? 
joh. 4. 6.  jesus being weary of his journey & c? Such was his labour: he travailed sometime among the jews: sometime among the Samaritans: he travailed to the sea side: to the mountains: 
Read. 11. Ebru. of the faith, labours, and reward of the godly.  to the wilderness: so much travailed he, that his hands, feet, and whole body did sweat drops like blood trickling down to the ground: and all for the redemption of miserable man: to destroy the works of the devil. It is written to the praise of Cyrus' king of Persia, that in time vacant from the affairs of his realm, he with his own hands, had planted innumerable trees, which long before he died brought forth abundance of fruit. And for the cunning and delectable order in setting of them, it was exceeding marvelous to all men that beheld the prince's industry. Alphonsus that famous king of Aragonia, being misliked of one Matthaeus Siculus, a man of great holiness, for that he laboured with his own hands: answered smilingly: Nunquid Deus & natura nequidquam Regibus manus dederunt? Hath God and nature given hands to kings for nought?  
All creatures labour: the Angel's labour: they are said to be the messengers 
Ebru. 1.  of God, and ministering spirits. The sun laboureth continually: The stars are doing: The moon never stayeth: The fire can not be without making some work: The air is never idle, but is doing after his manner: The earth is never at rest: she bringeth forth naturally her plants & other fruits: The waters, floods, fountains fravaile continually. These little creatures: Spiders, Bees, Emmets, Coneys, do painfully labour. And shall man be idle?  
Time in this matter must be observed. make haste in youth. Aestas non semper fuerit componite ●●dos: While the sun shineth make hay: The tide must be taken when it cometh. Make haste in youth, that in old age you may rejoice, In death have good report, and after burial live for ever. But many give themselves to sensuality, and never leave it, till they be come to themselves a most miserable misery: to their friends a shame and sorrow: to their enemies a joy: to the common weal a burden: and to the common people a jesting stock. The time of youth (especially here) is to be observed. In youth Alexander vanquished India: Scipio Africanus the West and South: Pompee surnamed the great, Spain: Drusus Germany: Achilles Troy.  
Idleness is a mother of trifles, a stepdame of virtue, an image of death, a nurse of all evil, a pillow of Satan, the ground of all mischief, a contagious pestilence, a sink of sin, and a foul puddle of all vices. Clemens Alexandrinus 
Clem. Alex. Pedago lib. 2.  saith: vita oliosa, non vita appellanda: An idle life is not to be called a life. Seneca complaineth that we loose a great part of our time in doing nothing: a greater part in doing evil: and the greatest part of all doing things which nothing concern us. Idleness bringeth forgetfulness: idleness corrupteth the mind, and causeth infamy. Quaeritur Aegisthus quare sit factus adulter?  
In promptu causa est, desidiosus erat: If it be demanded why Egisthus become an adulterer: the matter is soon answered, forsooth he was idle. Idleness bringeth beggary, Proverb: 10. 20. 23. 28. From idleness are many diseases. Even as moderate labour preserveth health (as physicians report:) so Idleness weakeneth the body, diminisheth strength, and bringeth many infirmities by ill digestion. Hence cometh loss of time: the day lost, the night cometh: the night when no man can work. The day is but short, our life is soon gone. Therefore while we have time let us do 
Galat. 6. 10.  good to all men: especially to them which are of the household of faith.  
Hence cometh all mischief: While men slept the enemy came & 
Mat. 13.  sowed tars among the wheat, and went his way: When men run not forward in the race of their salvation: when men seek not to know Christ jesus crucified: when men have virtue in detestation: behold, Satan our ancient enemy bestyrreth himself, and soweth the tars, and darnel, of heresies, seditions, vice, and villainy in the heart of man. The 
Ambros. Hexameron. Lib. 5. Cap. 8.  Crab saith S. Ambrose delighteth very much to eat Oysters: But for that the Oysters are so strongly fenced with two hard shells which he can not break by strength: he waiteth diligently to bring the Oysters out of the water into the sun, and by help of the air and wind the Crab presently putteth a little stone into the Oyster as he gapeth: whereby he can not close or bring together again his shells. Than afterward the Crab without danger putteth in his claws and eateth the meat of the Oyster at his pleasuure.  
Even so saith he: when men are given to idleness, & open their minds unto sensual pleasures: the devil cometh & casteth into their minds and hearts evil cogitations in such sort that their shell which before did defend them: can not be drawn close together again: and than easily doth he utterly devour them. Idleness maketh of men women, of women beasts, and of beasts monsters. We shall find the causes of all mischief in every common wealth, to spring of idle persons: they are the firebrands of sedition: and the causes of all civil dissension. King David when he gave 
2. Sam. 11.  himself to idleness, and slacked to launch his net into the deep: committed two horrible sins: adultery, and murder. As long as Samson fought 
judic. 16.  with the Philistines, he could not be taken of his enemies, but after that he slept in the bosom of a woman, and idly continued with her: by and by he was taken and made blind by his enemies. King Solomon, after 
1. Reg. 19  he gave himself to ease, was seduced and beguiled of women: but when he was exercised in building the temple, he was in the state of grace. Watch ye therefore good Christians. For I know you are not holier than David, stronger than Samson, nor wiser than Solomon.  
Idle persons have been plagued & shallbe plagued. Terrible is that saying: Take from him that piece and 
Luc. 19 14. Ezech. 16. 4●.  give it to him that hath x. pieces. Sodom was destroyed with brimstone & fire, for pride, fullness of meat, abundance of idleness and unmercifulness. S. Paul writing to Thess. saith we 
2. Thes. cap. 3. 11.  have heard that there are some which walk among you inordinately, and work not at all. etc. If there be any that will not work: let him not eat.  
Amâsis a noble king of Egypt made a law, that yearly every man should make a reckoning to the rulers of his Provinces, or countries, how and by what occupation he lived: and he that either would not do this: or show by what lawful means he got his living, should die. The same law 
Aulus Gel. lib. 12. cap. 7  had the Areopagites. The same law Solon borrowed from the Egyptians, & made for the Athenians. I would the same law were made in England. It was provided by the law of Oraco, that he that was found an idle person should loose his head. The Gymnosophistes wise men of India, had idleness in so great detestation, that when meat was set on their tables, they used to demand of their young men and maidens what they had learned or done, since sun rising: and if any were found to have been idle, they lost their dinner. These wise men hated extremely all slothful persons: And all such (for that they had done no good in this life) as though they had never lived, they buried among beasts. Notable was the custom among the old Indians: for their manner was every night before supper, to examine every man how he had bestowed that day: and if any could not prove that he had been about some good exercises, their use was to expel him out of their company. Which they did by the example of Bees, which can abide no dranes, but as soon as any beginneth to be idle, they fall upon him and kill him. But we suffer dranes in every vocation, most of all in the holy ministry. Then every man must labour: Every man must launch. Whether? into the deep: what to do? to make a draft: not to deceive men, not to seek temporal profit, but to edify, to seek the profit of the church, and glory of God.  
It followeth in the text: and Simon answered and said unto him, Master we have laboured all night, and have taken nothing: nevertheless at thy commandment I will cast forth the net. We have laboured all night, and have not taken so much as one fish. Note here the complaint of Peter, which is the complaint of many men and there with all note these words: at thy commandment I will cast forth the net: and last of all the success: that when they had this done, they enclosed a great multitude of fishes. etc. we have fished all night and have taken nothing. Many fish in the night: such fish without the commandment of God, without the presence of God, without prayer, & esteem more their fishing then the word of God: therefore their fishing is unlucky: many by inspirations of Satan are moved and stirred to evil arts: to theft, murder, usury and other horrible vices, these labour in the night. Many preach, no man amendeth: no man cometh out of the den of sin, into the light of faith. What is the cause? men labour in the night. Peter and his partners laboured all night, and took nothing: Many with their partners labour all night, and take nothing. What is the cause? they labour in the night: They have not yet received Christ into their ship: they have not the word of Christ to cast forth the net. Doctor Luther notably saith: Quod passim premantur tanta miseria homines, sola incredulitas in causa est: Only infidelity or unbelief is the cause that men are afflicted with so great misery.  
At thy commandment I will cast forth the net. We learn here an example of faithful obedience in Peter, who was prompt, & ready to obey the commandment of Christ, whom he knew not yet to be the son of God. We know him to be the son of God, yet we show no such faithful obedience: how then shall we excuse our selves? Simon declareth himself according to his name. For Simon by interpretation is hearing or obeying. Obedience is an excellent virtue. Obedience is better than sacrifice. Noah 
1. Reg. 15.  obeyed the word of the Lord, and he 
Gene. 7.  was preserved from the flood. Abraham obeyed the word of the Lord, and 
Gen. 22.  it was said unto him: in thy seed shall all the nations of the earth be blessed. Nahaman obeyed Elisaeus, and was healed of his leprosy. Incomparable 
4. Reg. 5.  was the obedience of Christ. Christians 
Philip. 2. Rom. 5.  obey God: subjects obey your Prince: Children obey your parents: servants obey your masters: wives obey your husbands. Simon did cast forth the net, but how? at the commandment of Christ. This is a profitable doctrine. Whatsoever ye do in word 
Collo. 3. 17  or deed, do all in the name of the Lord jesus, giving thanks, to the Father by him. Every man aught to launch out his net in the name of jesus Christ: The Prince, the Preacher, the Magistrate, the Housholder, the Artificer, the Ploughman, etc. For Christ saith with out me ye can do nothing. Except 
Io. 15. Psal. 127.  the Lord build the house, their labour is but lost that build it. Except the Lord keep the City, the watchman waketh but in vain. Read the whole Psalm. By the only free goodness & gift of God, is the house and household maintained: the City defended: meat ministered: children obtained. Without the word of Christ, in running it helpeth not to be swift, in battle it helpeth not to be strong, in feeding the 
Ecclesi. 9  flock it helpeth not to be wise, to Richeses it helpeth not to be a man of much understanding, to be had in favour it helpeth not to be cunning. Without the word of Christ, my fishing, my planting, my watering, and all my labour is nothing worth. Gregory saith well: Nisi intus sit qui doceat, incassum lingua docentis laborat: Except he be within that teacheth, the tongue of the teacher laboureth in vain. Xerxes' that great king of Persia, which invaded Grece with seven hundredth thousand of his own people, and iij. hundred thousand strange soldiers: was vanquished by a few greeks. Why? he launched not, he invaded not in the name of Christ. The israelites 
Exod. 14.  in the name of God passed safely through the read sea. At the commandment 
jehos. 6.  of God they compassed jericho seven times, and all things fell out unto them most prosperously. Samson 
judic. 15.  in the name of God, made heaps of his deadly enemies, with the jaw of an Ass: with the jaw of an Ass he slew a thousand men. David said to 
1. Reg. 17.  proud Goliath, who defied the host of Israel: Thou comest to me with a sword, a spear, and a shield: but I come to thee in the name of the Lord of hosts, the God of the host of Israel, whom thou hast railed on. By this name and omnipotent word (as Chrysostom noteth) the stone was directed 
1. Reg. 17.  to the forehead of Goliath, into the which it did sink, and he fell grovelling to the earth. And so the armed was slain by the unarmed: the Giant, by a Dwarf: and the skilful in martial affairs, by one that could no skill but of keeping sheep. The cause was, for that he had his help from above, through the trust whereof he struck the blasphemer▪ into the forehead. In the same name, oftentimes a poor man groweth to great wealth, and in favour with God and man.  
Whosoever therefore purposeth to have good success in his affairs, must of necessity launch out with Simon into the deep, and that in the name of Christ: he must become Simon, a hearer, and a Disciple: Of necessity he must hear, read, learn, & meditate the word of God, according to the commandment: first seek the 
Mat. 6,  kingdom of God and his righteousness, etc. He must receive Christ into his ship: that is, most faithfully and humblely pray him to bless his labours. That is the way to thrive in this world and in the world to come. There are many launchers, especially now a days, which launch out into the deep, not in the name of Christ, but in the name of Satan: they make draughts, devilish draughts, by usury, by perjuries, by cozening, by lying, theft, murder, flattering, covetousness, and such like villainy. Is this the way to thrive?  
Many object why the endeavours of godly men often times have ill success, and the endeavours of the wicked have good success. God hath appointed this ordinance, that all things to the godly should prospero and come to good effect, and to the evil should decay & come to evil effect. But Satan troubleth this ordinance, as it is said: The Serpent shall bite his heel: that is Satan shall afflict Christ, 
Gen. 3.  & his members with all manner of miseries incident to man: notwithstanding God useth a policy against Satan, & maketh that which seemeth a curse, a blessing: & that which seemeth a blessing, to be a curse. joseph obeyed his father's commandment, and went unto his brethren, and his brethren by the instinct & motion of Satan, sold him: but God turned this into blessing. So we read of David, so of the Apostles, & of many other, whose curses have been turned into blessings.  
This is the condition and state of men in this world. Generally good men live in adversity, and wicked men in prosperity. I say generally. For it cometh sometimes to pass, that good men live in prosperity and wicked men in adversity. But this seldom falleth out, and among a hundred good men, scarce one or two live prosperously in this world. The general sentence therefore standeth firm and infallible: good men are plagued with adversity: evil men flourish in prosperity: according to the Proverb: Quo peior, eo fortunatior: the worse man the better luck. Christ plainly 
Luc. 16.  showeth this condition and estate of men's affairs, in the example of Dives and Lazarus. You see often times the most wicked me most fortunate, and the most godly most miserable: But Respice finem: mark the end: and fret 
Psal. 37.  not thyself because of the ungodly, neither be thou envious against the evil doers. For they shallbe cut down like the grass, and be withered even as the green herb. Put thou thy trust in the Lord, and be doing good: devil in the land; and verily thou shalt be fed. Delight thou in the Lord, and he will give thee thy heart's desire. Launch thou into the deep, and let down thy not in the name of the Lord, to make a draft, always remembering the heavenvly saying of the Prophet David: Some put their trust in chariots, and 
Psal. 20. 7.  & some in horses: but we will remember the name of the Lord our God. So much for this part.  
And when they had this done they enclosed a great multitude of fishes, and their net broke. Here we learn the cause of prosperous suceesses, and blessing of the Lord which is: if at his commandment we cast down our nets. Here Christ by a wonderful miracle proveth his Godhead. The circumstances declare the miracle to be wonderful: the labour of all the night lost: the breaking of the net: the sinking of the ship: the calling of partners out of the other ship: the astoning and great admiration of Peter and others, the sudden forsaking of all their goods, & obedience showed to the word of Christ. The like miracle we have in john. 21. The use of this wonderful miracle is: that Christ is that Messiah, that lamb of God that taketh away the sins of the world: That Christ not only is Lord of the land: but also of the sea, and all that therein is. In an other place touching 
Mat. 17. 27.  tribute: Christ sent Peter to the sea, saying: go thou to the sea and cast an hook and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt find a piece of xx. pence: that take and give it unto them for me and thee. If Christ be Lord of the sea, and all things therein: thou which by faith art made a member of Christ, hast no cause to fear the surges, waves, and dangers of the sea, fear not: that which is subject to Christ thy head, must of necessity be subject to his members.  
What signifieth the breaking of the net: who break the net: how the net is broken: why the net is broken: these things are to be observed. Touching the first: The kingdom of heaven is like to a net, which 
Math. 13. 47.  was cast into the sea and gathered of all kind of fishes, which when it was full, the fishers drew to land, and sat down and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world. The angels shall come forth and sever the bad from among the just, and shall cast them into a furnace of fire: there shall be wailing & gnashing of teeth. The net is broken when the concord of faith in the Church is broken, and men fall into wicked heresies and errors.  
They break the net which fish in the night, wanting the light of holy scripture, and blinded with the darkness of errors, and ignorance. Evil men which break the unity of of the Church, and fall into sects & schisms, do also break the net, which obey not, but contemn the calling of God. These are evil fishes which are not taken: or else break the net: that is: they fall from grace, from faith, and loose the spirit of God. All that were converted stood not in the net of faith and virtue: for many went forth and mightily broke the net, perverting faith, virtues, and Sacraments. Such fishes belong to the kitchen of Satan. Arrius went forth: broke the net, & began a most pestilent schism, because he could not obtain the Bishopric of Alexandria. Whose steps many do follow. Sabellius continued not in the net, but went forth and broke the net. So did Fotinus, Manicheus and other innumerable. Of such S. Io. speaketh, 
Io. 1. cap. 2. 19  saying: they went out from us, but they were not of us. For if they had been of us, they would no doubt have continued with us, but that it might appear that they are not all of us. Of such also speaketh S. Paul. 
1. Tim. 4. 1.  Now the spirit speaketh evidently, that in the latter times some shall departed from the faith, giving heed unto spirits of errors and doctrines of devils etc. False Apostles broke the net in the Primitive Church as Luke writeth: Then rose up certain of 
Act. 15. 5.  the sect of the pharisees, which did believe saying, it was needful to Circuncise them, and to command to keep the law of Moses. To these breakers of the net, S. Paul saith: Christ is become but vain to you: as many of 
Galat. 5. 4.  you as are justified by the law are fallen from grace. Of this company were Himenaeus, Samosatenus, Alexander, and many other heretics. Since the Primitive Church, continually swarms of heretics have broken this net. Wheresoever God doth build his Temple: there by and by Satan adjoineth his chapel. At this day because the light of the Gospel shineth clearly: legions of heretics: (as anabaptists, schismatics, Libertines, Arrians, Atheists, Romish Catholics, the Family of Love, and others) break the net of the Gospel. Woe be unto the 
Apoc. 12. 12.  inhabiters of the earth, and of the sea. For the Devil is come down unto you, which hath great wrath: because he knoweth he hath but a short time. Touching the Family of Love: I say this, the devil transformeth himself into an Angel of light. Therefore it is no great marvel that this family, being in deed a family of Satan should transform them selves into a family of light: a family of love. God is light: God is love. Chrisost saith: Haeretici omnia habent in similitudine: Heretics have all things in resemblance or likeness. This family is not a family of true love. It is a family of blasphemy: a family of falsehood: a family of pride: a family of idolatry: a family of ignorance and folly: a family of malice: & to be short a family of all vice and villainy. That this is true their fruits declare. The tree is known by the fruit. For proof I refer you to the books, or rather babbles of H. N. whom they name the true Prophet of GOD, where as he is a false and lying Prophet. I promised to prosecute the Argument that the Romish Catholics are not the true Church: as I have already proved that they shake the ship of Christ: so I infer they break the net of the gospel. I argue thus: they commit idolatry: Therefore they break the net. After that the popish priest hath spoken these u words: Hoc est enim corpus meum: Which is one word more than ever Christ left, and is of so great virtue (as they say) that without that word there can be no perfect consecration: where as notwithstanding, Christ, his Apostles, the Primitive Church, and the Greeks, never used this word Enim. It is a superstitious addition of the Papists, most wickedly leaving out these most necessary words that Christ himself spoke: namely, Which is betrayed for you: Do this in remembrance of me.) After the the priest I say hath spoken the former words: & hath blasted, breathed, and blowed, upon the bread: he kneeleth down to it and worshippeth it, saying in Latin: Agnus Dei qui tollis. etc. O Lamb of God that takest away the sins of the world have mercy upon us. Thrice doth he call the bread which he holdeth in his hands the lamb of God, which taketh away the sins of the world. This is abominable Idolatry. The author of this Idolatrous levation or lifting up of the bread above the priest's head, was Pope Honorius the third, about the year of our Lord 1210. He commanded that the host should be lifted up above the priests head at Mass, and that all the people should fall down and worship it. Antichrist showeth himself. Here all men may see how ancient a thing their holy sackering is, which is counted the best and chiefest part of their Mass: whereas in deed it is the most wicked and abominable part of the patched paltry, of their masking Mass. The lying Papists therefore may be ashamed to brag that their devilish Mass came from the Apostles: seeing that it is proved to be a new and late invention of Antichrist. The word Mass is not in the Bible. And (as hath been sufficiently proved) there was no tidings of any Mass private in any doctor or Council by the space of six hundred years after Christ. Their oblation, they call Sacrificium novum: A new sacrifice. Their Mass book hath these words: Acceptum sit omnipotenti Deo hoc sacrificium nowm: O that this new sacrifice might be thankfully taken of almighty God. They may truly call it a new sacrifice: for it was never heard of before, that a wafer cake and a spoonful of wine mingled with water, should be an oblation and sacrifice for the salvation of the living, and for the rest and quietness of all the faithful that are dead.  
I know they will say they commit not idolatre: for that which they hold up is the very natural body of Christ, God and man. Therefore may they justly worship it. I ask them how they prove it to be the very body of Christ. They answer by the virtue of these words: Hoc est enim corpus meum: a goodly proof. I reply, Christ spoke these words of the bread as the holy scriptures, and all ancient writers do witness. It is against the verity of a natural body to be in more places than one at once, as he must be in a hundred thousand places at once, if their doctrine be true. The article of our faith is that Christ is ascended up into heaven and sitteth on the right hand of God the father almighty, and from thence shall come etc. Our saviour Christ told his disciples 
joh. 14. & 16.  often a little before his passion, that he should leave the world and go to his father. S. Mark saith: Christ 
Mar. 16. Luc. 24.  was taken up into heaven and sitteth on the right hand of God. We read in the Acts: This jesus which is taken 
Act. 1.  up from you into heaven: shall so come as you have seen him going up into heaven. Of these words of the angels, we learn that as Christ went up visibly, and was seen with the corporal eyes of his disciples: so likewise when he cometh again from thence, he shall come visibly, and be seen with the corporal eyes of all men. But never man saw him yet coming down with his corporal eyes: Therefore never came he down corporal since his ascension. S. Stephan saw him. Where? not in the popish pyx, nor in their singing 
Act. 7.  bread, but in heaven. S. Paul 
Act. 9  heard him: from whence? from heaven. S. Peter saith that heaven must 
Act. 3.  hold jesus Christ, till the time that all things be restored, which god hath spoken by the mouth of all his holy prophets since the world began. This time is, till the day of judgement. If therefore they will have Christ bodily at their Masses: they must tarry till the day of judgement.  
This doctrine that the sacrament of the altar (as they term it) is the true, natural, real, carnal, corporal, and substantial body of Christ, is a dream of Antichrist the Bishop of Rome, and cannot be proved, neither by holy scripture, nor by ancient fathers. You have heard the holy scripture clearly denieth it. The fathers also deny it. Clemens Alexandrinus saith: Duplex est autem sanguis 
Cum Alex. lib. 2. pedago. cap. 2.  domini alter enim est carnalis, quo redempti sumus ab interitu: alter vero spiritalis quo scilicet uncti sumus: & hoc est bibere jesu sanguinem, esse participem incorruptionis domini. verbi autem virtus est spiritus, quemadmodum sanguis carnis: The blood of Christ truly is of two sorts: the one carnal, whereby we are redeemed from death, the other spiritual, wherewith we are anointed. For to drink the blood of jesus is to be partaker of the lord's immortality. The spirit is the virtue of the word, as blood is of flesh. Theodoret an ancient father saith 
Theodoret: dialog. 1.  thus: Christus naturam panis non mutat: Christ changeth not the nature of the bread. Gelasius saith: Non desinit esse substantia vel natura panis: & vini. It ceaseth not to be the substance or nature of bread and wine. Origen that old learned father saith: Si 
Origen. Hom. 7. in Leuit.  secundum literam sequaris id quod dictum est: Nisimanducaveritis carnem filij hominis non habebitis vitam in vobis: litera illa occidit: If according to the letter you understand that saying: Except ye eat the flesh of the son of man and drink his blood, ye have no life in you: That letter killeth. It 
joh. 6. 53.  is the Spirit that giveth life: the flesh profiteth nothing. For shortness of time, I must refer you to the places of other ancient Fathers which make the case clear. Tertul. contra Marcionem Lib. 4. August. Tom. 6. contra adimantum Manichaei Discipulum cap. 12. & Tom. 8. in Psal. 3. Tom. 2. Epist. 221. Cyp. de Coena Domini. Hesichius in Leuit. Lib. 3. cap. 2. Ambros. de Sacramentis Lib. 1. cap. 5. Chrisost. ad Caesarium August. in joh. Tract. 25. & Tract. 26. To conclude, Erasmus a man 
Eras. in. 1. Cor. 7.  of great learning & judgement saith thus: In synaxi Transubstantiationem sero definivit ecclesia: In the holy ministration, it was long and very late, before the church determined the Article of Transubstantiation. Their own breath bloweth against them: Doctor Tonstall, saith: It was no 
Tonstallus de Eucharistia Lib. 1. pag. 65.  heresy to deny their Transubstantiation before their late Council of Lateran. Doctor Fisher sometime 
Fisherus contra captivita. Babylonicam.  Bishop of Rochester saith: The very presence of Christ's body & blood in the Mass, can not be proved by any Scripture.  
This devilish doctrine was never received in the Church, till Pope Leo: Pope Nicholas: Pope Innocent: Pope Honorius: and Pope Vrban Antichristian prelate's thorough their tyranny brought it in, and compelled the Christians with fire and faggot (as the manner of the tyrannical Papists is) to receive their abominable doctrine. It is not much more than five hundred years, since their gross opinion of the Sacrament began first to be attempted, & was thoroughly received, and agreed upon, about the year of our Lord 1215. in the Council of Lateran, which was holden in Rome, where were gathered together a monstrous swarm of Pharisaical Papists, about the number of thirteen hundred pildpates, of the which number eight hundred were monks, cannons, & friars, a brood of chickens of the Popes own hatching. Last of all came pope Vrban the monk, in the year of our Lord a thousand two hundred threescore and four, and he made up all the market: For he ordained a feast called Corpus Christi, in honour of the Sacrament: so that ever after that time the Sacrament was no more taken for a sign, figure, and token of Christ's body: but for Christ himself God and man. And therefore was it reverenced, worshipped, honoured, sensed, and kneeled unto, as they taught the people at their unsacred sakeringes.  
S. August. saith touching the fathers of the old law: Abraham, Moses, Aaron, and other received the body of Christ truly and effectually long time before that Christ either had received flesh of the blessed virgin or had ordained the Sacrament: and that even the self same body that is received now of the faithful. Of this matter S. Paul speaketh: They did all eat of the same spiritual 
1. Cor. 10. 3.  meat: And did all drink of the same spiritual drink: For they drank of that spiritual rock that followed them: and that rock was Christ. S. August. also of Christian 
August. de Symbolo fidei ad Cathecumenos. Tom. ●  children and other faithful that never received the Sacrament writeth thus: nulli est aliquatenus ambigendum, tunc unumquemque fidelium corporis sauguinisque domini participem fieri quando in Baptismate efficitur membrum Christi. etc. No man may in any wise doubt but that every faithful man is than made partaker of the body and blood of Christ, when in Baptism he is made a member of Christ: and that he is not without the fellowship of that bread, and of that cup, although before he eat of that bread, & drink of that cup he hepart this world, being in the unity of Christ's body for he is not made frustrate of the Communion and benefit of that Sacrament while he findeth that thing which is signified in the Sacrament.  
The enemies of the cross of Christ mightfully object: unless ye eat the flesh of the son of man and drink his blood ye shall have no life in you. I answer if there be no other eating of Christ's body whereby we shall live, but only fleshly eating with mouth, and teeth: than what life hath Abraham, Isaac, jacob, Moses, Aaron and other holy patriarchs, & Prophets that were before the coming of Christ: what life have a great number of holy martyrs? what life have Christian Children that being baptized in the blood of Christ departed this life before they can receive the Sacrament? Shall we say they have no life? Or shall we condemn them of everlasting death? Or shall we think they shall never rise again? And shall we deny God's election? S. August. speaking of our fathers saith: Visibilem cibum 
August. in joh. Tract. 26. Tom. 9  (Manna) spiritualiter intellexerunt, spiritualiter esurierunt, spiritualiter gustaverunt: They understood Manna the visible meat spiritually: they hungered it spiritually: they tasted it spiritually.  
I ask the defenders of transubstantiation, what body Christ gave: whether mortal or immortal. I reason thus: if he gave his body: he gave his mortal body, or his immortal body: But he gave not his mortal body, neither his immortal body: Therefore he gave not his body. I prove thus he gave not his mortal body: accumbebat mensae: for it sat at the table. He gave not his immortal body: non dum resurrexerat: for it was not yet risen. Therefore he gave not his body. Therefore it is a figurative speech.  
I urge their own words against them. By and by after they have confessed that the bread is the body of Christ essentially, substantially and in deed: and the wine his natural blood: they add Sed invisibiliter & ineffabiliter 
Aquinas  & non ut in loco non qualitative 
part. 3. quest. 76. Lombardus senten. 4. distinc. 10.  aut quantitative: But invisiblely, and unspeakeablely, and not as in a place, not in quantity or in quality. Note I pray you, how fitly these things agree: how the one is subverted by the other. For if the true, and natural body of our Lord, which he took of the virgin Mary, dead, buried, risen, & ascended into heaven (so they say) be present in the Sacrament: assuredly that same body must have quantity and quality, & must be contained in a place: except that body was not natural: or else now being in glory, hath put away all truth of a body. The Angels testify of the glorified body of Christ: Surrexit non est hic, 
Marc. 16. 6.  ecce locus ubi posuerunt eum: He is risen, he is not here behold the place where they had put him. Christ himself saith: behold my hands and my 
Luc. 24. 39  feet, that it is even I myself: handle me and see, for a spirit hath not flesh and bones as ye see me have. If this body have not place, quality, & quantity: it is not the substantial, natural and true body of our Lord. Read S. August. Epist. 57 ad Dardanum Tom. 2. Thus much concerning the lords Supper.  
Also these men teach that we are not justified by faith only. This doctrine is false: Therefore they break the net.  
They call us Solifidians: We may call them Nullifidians.  
I argue thus: the righteous man 
Habac. 2. Rom. 1.  liveth, by his faith: Therefore faith justifieth.  
Abraham was justified by faith: Therefore other are justified by faith. Abraham is the father of all believers. The antecedent is proved: Abraham 
Gen. 15. Rom. 4.  believed God and it was accounted to him for righteousness.  
Abraham was justified by faith. 430. years before Moses gave the law: Therefore faith justifieth & not the law.  
That thing only justifieth, by which the holy Ghost is given: The holy Ghost is given by faith, and not by the law: Therefore faith justifieth and not the law. The first reason is proved by experience. The Galatians received the holy Ghost by preaching of the Gospel: and so consequently by faith. The examples in the Acts of the Apostles, of Cornelius and many others, and also the example of the Centurion prove the same. faith only justifieth Read. Rom. 1. 3. 4. and 9 chap.  
Sola fides: Only faith was very well known and used of ancient Fathers long a go, and the use of the same hath been in the Church since the time of the Apostles: By only faith, freely, without works: without the law. The time fleeth away & therefore I will only coat the authors and the places. Origen in his exposition upon the Romans chap. 3. hath Sola fides, faith only. S. Basill a man of incomparable virtue and learning hath Sola fides, in his book de Humilitate. Athanasius upon the iij. chap. to the Romans hath Sola fides. The eloquent famous Doctor Chrisost. upon the Ephesians the second chapter Serm. 5. Sola fides. And in his Sermon of faith and the law Sola fides. S. Ambrose upon the iij. iiij. x. xi. chap. to the Romans Sola fides. S. Hierome upon the four and u to the Romans Sola fides. Eusebius Lib. 3. cap. 27. Sola fides.  
To conclude S. August. albeit not in express terms as the other, yet in effect hath it as much: After discourse of the merits of Christ: of faith in Christ: and of the miserable nakedness of man: excellently he thus concludeth: His igitur consyderatis pertractatisque, pro viribus quas Dominus donare 
August. Tom. 3. de spiritu & litera ad Marcellinum. 13. cap. in fine.  dignatur: colligimus non justificari hominem praeceptis bonae vitae, sed fide in jesu Christo: hoc est non lege operum, sed lege fidei: non litera sed spiritu: non factorum meritis, sed gratuita gratia: These things considered & debated, according to the ability which God hath graciously given me: I conclude that man is not justified by the precepts & rules of good life, but by faith in Christ jesus: That is not by the law of works: but by the law of faith: not by the letter, but by the spirit: not by merits and deeds, but by free and mere grace.  
The adversary objecteth thus: It is impiety or wickedness to add any thing to the holy Scripture: for that it is written Non adds aliquid neque minues: Thou shalt not add any thing 
Apoc. 22.  nor diminish: S. Paul saith, if an angel 
Gala. 1  from heaven preach any otherwise, let him be accursed. And Irenaeus geneth good counsel: De Deo est utendum verbis Dei: When we speak of God, we aught to use the words of God. Sola fide: By faith only is not to be read in holy scripture any where not in Paul himself, out of whose 3. chap. of his Epistle to the Romans it is alleged: Therefore to use exclusively: justificamur sola fide: We are justified by faith only, is impiety, and Luther hath depraved, and corrupted S. Paul.  
I answer it is a false kind of argument, setting down that thing, for the cause which is not the cause in deed. Albeit the word Sola, written with iiij. letters be not extant in S. Paul: yet notwithstanding words equivalent are there extant, declaring the same thing, much more effectually & plainly. As for example: justificamur gratis: we are justified freely: Ipsius gratia: by his grace: Absque operibus: without works: Dei donum est: It is the gift of God: per fidem: By faith. When S. Paul excludeth all manner works: what else leaveth he but faith alone?  
They teach & maintain Purgatory: Therefore they break the net. This word Purgatory is not in the Bible: but the purgation and remission of our sins, is made by the abundant mercy of God. Luc. 1. Mar. 2. Only by Christ: So saith S. john: The blood 
1. Io. 1.  of jesus Christ the son of God, purgeth us and maketh us clean from all our sins. So saith S. Mat. 1. &. 26. Marc. 14. Luc. 22. Act. 13. Ephes. 1. Hebr. 1. 9 10. Apoc. 1. etc. Sweet is that saying of S. Cyp. Sanguis tuus 
Cyp. de passione Christi.  Domine non quaerit ultionem: sanguis tuus lavat crimina: peccata condonat: Thy blood O Lord seeketh no revenge: thy blood washeth our sins, & pardoneth our trespasses.  
The East Church of God which sometime was as great & famous as the Church of the West, notwithstanding they believed in God & his Christ & knew there was both Hell & Heaven: yet of Purgatory they had no skill. In the late Council begun at Ferrar by Pope Eugenius and continued and ended at Florence An. 1439. purgatory was concluded and not before in any ancient Council: Notwithstanding the enemies of the cross of Christ pretend that the same is of very great antiquity. Not much unlike are they to the old Arcades, who said in commendation of their Antiquity that they were a day or two elder than the Moon. It came from Virgil and Plato and other Heathen writers. If a man ask them where it is: Some of them say in Ireland: The Purgatory of Patrick: into the which (they say) they had once a key, and a valiant champion named noble Nicholas, boldly and valiantly adventured in, and there did see wonders: Some of them say it is in Sicily in the burning hill Aetna: And some of them say: it is in the Island Thile, which is also called Iseland. Sir Thomas Moor said & held for certainty that in all Purgatory there is no water: not, not one drop: and that he would prove out of Zachar. 9 Doctor Fisher sometime Bishop of Rochester said: There is in Purgatory great store of water, & that he would prove by the Prophet David. Psal. 65. Albertus' said: The Executioners and Ministers of Purgatory be holy Angels: Sir Thomas Moor said: out of doubt they be no Angels but very devils. So handsomely these dreams agreed together. It serveth well for their purse & purpose, and is the most profitable monster that ever was whelped of the babylonical strumpet.  
They maintain free will: Therefore they break the net. This word free will is not in all the holy Scripture, but is invented by proud men: which would set up their own righteousness, and put down the righteousness of Christ. The free will of man is in falling, and not in rising. Christ only is free: we are Liberati gratia, but not Liberi natura: freed by grace, but not free by nature: and so likewise justificati gratia, justified by grace, & not just by nature. S Paul 
Galla. 5. 17.  saith the flesh lusteth contrary to the spirit and the spirit contrary to the flesh: these are contrary one to the other: so that ye can not do what ye would. Where is then free william. We have here still a clog. Consider well the seventh chapter of the Epistle of S. Paul to the Romans, from the fouretenth Verse, to the end of the chapter: and you shallbe able to stop the mouths of all free will men. His words are these: For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do, I allow not: for what I would, that do I not: but what I hate, that do I If I do now that which I would not, I consent unto the law that it is good. Now then, it is not I that do it: but sin that dwelleth in me. For I know, that in me (that is to say in my flesh) dwelleth no good thing. For to will, is present with me: but I find no means to perform that which is good. For the good that I would, do I not: but the evil which I would not, that do I And if I do that I would not, then is it not I any longer that doth it, but sin that dwelleth in me. I find then by the law, that when I would do good, evil is present with me. For I delight in the law of God, after the inward man. But I see another law in my members, rebelling against the law of my mind, and subduing me unto the law of sin, which is in my members. O wretched man that I am: who shall deliver me from the body of this death? I thank God through jesus Christ our Lord. So then, with the mind I myself serve the law of God: but with the flesh, the law of sin. We shall then be free, when this mortality hath put on immortality: and this corruption hath put on incorruption.  
If any man will describe the will of man not regenerate: he may note it thus: In natural actions he may do somewhat, but not without the general grace of God: In moral & civil actions likewise he may do somewhat, but not without the special grace of God: In spiritual matters, before he be borne again, and hath received light of the holy spirit, he can do nothing at all. The time is spent, even in the entry of my third part. I will be short. They invocate creatures, Ergo: they break the net. We must direct our prayers to God alone our heavenvly father in the name of jesus Christ. For it is written Dominum Deum tuum adorato, eumque solum 
Deut. 6. & 10. Math. 4.  colito: Thou shalt worship the Lord thy God, and him only shalt thou serve. Albeit Christ is not here expressly mentioned: notwithstanding he is included: For the faithful praying to God, always think upon Christ. The publican prayed: God be merciful to me a sinner. He 
Luc. 18.  thought upon Christ. etc. It is horrible (saith D. Luther) to think upon God without Christ: for that without Christ we have no salvation. He is our only mediator unto the father: therefore no Saint is our mediator. Christ saith: Ego sum via, 
Io. 14.  veritas, & vita, nemo venit ad Patrem, nisi per me: I am the way, the truth, & the life, no man cometh to the father but by me. Which words S. Augu. noting saith: Ambulare vis? Ego 
August. in Io. tract. 22▪ Tom. 9 in cap. 5.  sum via. Falli non vis? Ego sum veritas. Mori non vis? Ego sum vita. Hoc dicit tibi salvator tuus: Non est quò eas, nisi ad me: Non est quà eas, nisi per me: Will't thou walk? I am the way. Will't thou not be deceived? I am the truth. Will't thou not die? I am the life. This saith thy Saviour unto thee: there is no place whether thou mayest go but to me: There is no way for thee to pass, but by me. No man knoweth the father but the son, and he to whom the son will reveal him. S. Paul saith: There is one God, and one mediator between 
1. Tim. 2. 5.  God and man, the man jesus Christ. The kingly Prophet David saith in 
Psal. 50. 15.  the person of God: Call upon me in the day of trouble: so will I deliver thee, and thou shalt glorify me. The Prophet Esay saith also in the person 
Esa. 43. 25.  of God: I, even I am he only that for mine own sake do away thine offences, and forget thy sins, so that I will never think upon them. The scripture plentifully, and strongly proveth this matter. What is more clear, than the prayer which our Saviour Christ hath taught us? Our father which art in heaven. etc.  
It is horrible idolatry to invocate any creature, whether dead or alive. They are not gods: for there is one only God who is to be invocated: Therefore creatures aught not to be invocated.  
Creatures are not omnipotent, neither know they the hearts of men: here is none excepted neither Mary, nor Peter, nor any creature else: Therefore they aught not to be invocated, or prayed unto.  
Prayer must be made with faith:  
But faith only must be reposed in God:  
Therefore only God is to be prayed unto.  
We have no express commandment, or example in holy scriptures concerning invocation of creatures: Therefore it cannot be done with faith and good conscience. God himself doth expressly prohibit it, and the prophets condemn it. It is a manifest mark and plain note of Antichrist. To believe in other creatures beside Christ, is not to believe in Christ:  
But the Papists believe in other creatures beside Christ: Ergo they believe not in Christ. The argument is sure, and the conclusion must needs follow. I speak of a true and a right belief. These things Paul never planted: Apollo never watered: Christ never increased. If holy Augustine. were now alive, & heard such wicked and blasphemous opinions: he would surely say unto these men as he once said to julianus: a Pelagian heretic with his sect: Mira dicitis: 
August. contra julian. Pelag. lib. 3. cap. 3. Tom. 7.  nova dicitis: falsa dicitis. Mira stupemus: nova cavemus: falsa convincimus: Marvelous things you speak, new things you speak, false things you speak. Your marvelous things we are astonished at, your new sayings we will beware of, your false sayings we will convince. The more you stir, the faster you stick: the longer ye strive the weaker ye are: you cannot blind the Sun beams: will ye nil ye the truth will conquer. There is no wisdom, there is no policy, there is no counsel against the Lord  
The truth of God will stand: vanity will fall of itself. Remember 
Act. 5.  the counsel of Gamaliel: fight not against the spirit of God.  
Thus you see how the net is broken by corrupt doctrine: The same is also broken by ill manners. Of the first you have somewhat heard: Now a word touching the second. The same breakers of the net: the shakers' of the ship still break the net with their ill manners. They show intolerable disobedience in refusing to come to the Church: Some of them maintain traitorous persons beyond the sea: and on this side the sea: and of these, some they make their bailiffs, some their stewards: some their Caters: some their Schoolmasters: and some their servants of chief trust to wait upon my Lady. This I know. Some they suborn to utter their dregs, by writings and other lewd practices. They are not content to be evil themselves, but they endeavour also as much as in them lieth to make other partakers of their evil. If you make diligent search: you shall find fat bulls of Basan of this company in Cathedral Churches: dumb dogs, and hinderers, as far as they dare of the Gospel of Christ jesus. They are called pastors a pascendo: Pastors of feeding: and feed not at all: and Doctores a docendo: Doctors of teaching, and teach not at all: as also Mons a movendo: a hill hath his name of moving, and moveth not at all. These truly are Caterpillars devouring the sweet fruit of the land. They should be served aright if they were rewarded with Caterpillars. All these men think that they can walk unespied, as though they had Gyges' ring upon their finger to go invisible by. Non sic (impij,) non sic: not so (honest men,) not so.  
Now they are very bold: They are in their ruff, and look for a day: God I trust will mercifully keep us from that day: And yet I can not see if they had their purpose, but they should feel the smart of that day. They are weary of their welfare. The clemency of our most clement Queen Elizabeth, hath long time been abused: Now it standeth her Majesty upon, with weapon of justice to bridle insolency. The disease of contempt of laws which now attacheth so many, can by no means be cured but by the medicine of correction. For all this we are not to judge and condemn these men to the pit of Hell. Leave judgement, and condemnation to God. The right hand of God is mightful: he is able of stones: of hard & Idolatrous hearts to raise up children to Abraham: He is able to turn the great Turk, & the Cane of Cathai. Lord if it be thy will enlighten their dim eyes with the influence of thy heavenly grace, that they may see the truth: open their uncircumcised ears, that they may hear the truth: mollify their hard hearts, that they may love and embrace the truth: that thou mayest be glorified: thy people edified: and Satan confounded. 
1. Cor. 11. 19   
A question is proposed: Why is the net broken? I answer: Oportet haereses esse: There must be also heresies among you that they which are approved among you might be known. Many are called, few are chosen. 
Math. 20.  This place answereth an Argument of adversaries against the true Church.  
In the true Church are no sects:  
But in your Church are sects:  
Ergo, your Church is not the true Church.  
I answer: Oportet haereses esse: There must be heresies etc. Also they went from us but they be not of us. Furthermore tars are among wheat. Secondly I say this Argument is naught. Heretics are among the elect: Satan among the children of God. Goats among sheep. tars among wheat: ill fishes among good: thorns among lilies: false brethren, false Christians among true Christians: vessels of dishonour, among vessels of honour. Ergo, heretics are no heretics: Satan is not Satan: Goats are no goats: tars are no tars: and so of the rest. What wise kind of reasoning is this? Are not hypocrites in the Church you know the man which was among the guests at the marriage of the kings son: without a wedding garment: The marriage was furnished with guests good and bad.  
Take a Fox, tie him up with a chain and cherish him with bread & milk and howsoever you can whole seven. years, & if the chain break the Fox will get away & run into the wood. A Fox willbe a Fox. Many false Christians, two legged Foxes now tied with the chain of government, and fed with the sweetness of the land, outwardly show them selves conformable to laws, loyal and obedient subjects. Such Prince such subjects commonly for the time: But if the chain of government, and life of Queen Elizabeth (whose life God long continued) should break: undoubtedly these Foxes: these hypocrites would run to Rome.  
He that doth evil, let him do evil 
Apoc. 22. 11  still: He which is filthy let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.  
Albeit Goats feed with Sheep: they shall not stand on the right hand with Sheep. Albeit chaff is threshed with wheat, it shall not be carried into the barn with wheat. Albeit ill fishes swim with good fishes with in the net of our Lord: they shall not be put into vessels with good fishes but cast away. Let no man forsake the wheat of Christ for darnel sake: neither the floor of Christ for chaff sake: neither the great house of Christ for vessels of dishonour: neither the net of Christ for ill fishes: neither the lilies for thorns: neither true Christians for hypocrites: neither the children of God for Satan's sake.  
Press upon Christ with this godly people to hear the sweet, and comfortable word of God. Believe it, love it, do it. Know the true Church: be of the true Church: continued in the true Church: departed not with the Raven out of the Ark. With Simon in the name of Christ, launch out into the deep, to make a draft: Every man follow his vocation with invocation: with prayer. So shall ye have prosperous success with Simon: so shall ye receive the fruits of faithful obedience: in this world peace, and quietness of conscience: in the world to come such passing abundant joy: such passing excellent bliss: as no eye can see, no ear can hear, no tongue can tell, nor heart can think, purchased by jesus Christ for all those which follow Simon in faith full obedience: to whom with the Father and the holy Ghost be all praise glory and dominion for ever and ever.   

 

  

   

AT LONDON Printed by john day, dwelling over Aldersgate, beneath S. Martin's.  
An. 1579.  
¶ Cum gratia & Privilegio, Regiae Maiestatis.