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<DATE>2013-11-06</DATE>
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<NAME>Susie Lorand</NAME>
<RESP>MURP</RESP>
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<IDG S="marc" R="UM" ID="A21064">
<STC T="S">7432</STC>
<STC T="C">S111984</STC>
<BIBNO T="umi">99847243</BIBNO>
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<TEXT LANG="eng">
<FRONT>
<DIV1 REND="roman" TYPE="title page">
<PB REF="1" MS="y">
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<P> <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ermon preached a<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> Paules Cro&s;&s;e the 19. of Iuli 1579: &s;etting forth the excellencye of Gods heauenlye worde: The exceeding mercye of Chri&s;t our Sauiour: The &s;tate of this world: A profe of the true Church: A detection of the fal&s;e Church: or rather malignant rable: A con|futation of &s;undry haere&s;ies: and other thinges nece&s;&s;ary to the vn&s;kilfull to be knowen.</P>
<P>By Iohn Dyos.</P>
<P><HI REND="italic">Seene and allowed.</HI></P>
<P>AT LONDON Printed by Iohn Daye dwel|ling ouer Alder&s;gate.</P>
<P><HI REND="italic">Anno.</HI> 1579.</P>
<P><HI REND="italic">Cum Priuilegio Regiae Maie&s;tatis.</HI></P>
<PB REF="2">
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<HEAD>To the right honourable and reuerend Father John by Gods gratious prouidence By&s;hop of London, I. D. wi|&s;heth euerla&s;ting felicitye.</HEAD>
<P>_ALBEIT (right learned &amp; ver|tuous Prelate) the wonder|ful workma~&s;hip of the whole world: the great+nes and beawtye of the cele&s;tiall bo|dyes: the inuiolable order which they keepe in their co~tinuall &amp; mo&s;t &s;wift mouing: the ine&s;timable bene|fites which they yeeld to the inferi|or partes by their &s;ea&s;onable inter|chaunges: the &s;traunge and &s;ome|tyme terrible effectes that proceede of their &s;ecret influences and ope|rations: the continuall intercour&s;es of the dayes and nightes: the orderly &s;ucceeding of the tymes, as winter,
<PB REF="3">
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<PB REF="4"> Springtyme, Sommer, and Harue&s;t: the generation of Cloudes, Fro&s;ts, dewes, windes, thunder, lightning, and &s;uch other impre&s;&s;ions and alte|rations of the ayre: the &s;ituation of the huge earth in the middes of the world without any proppe or &s;tay to hold it vp: the highnes of the mou~|taynes: the fertilitye of the valleyes: the largenes of the cha~pio~ grou~des: the beawtye and vertue of plantes, trees, herbes, and flowers wherewith the earth is &s;o excellently adorned: the vnmea&s;urable widenes of the maine &s;eas, &s;ome inuironing the compa&s;&s;e of the whole earth, and &s;ome &s;hooting forth into the maine land, to the incomparable commo|ditye of all countryes: the marue|lous comming &amp; going of the tides: the dreadfulnes of the waues rayzed by tempe&s;tuous windes: the great plentye of all kinde of fi&s;hes and mo~|&s;ters in them the amiablenes of the
<PB REF="4"> fre&s;he waters, &s;ome flowing with re&s;tle&s;&s;e &s;treame into the great Oce|an &s;ea, &s;ome &s;incking into the earth from whence they &s;pring, &s;ome &s;ta~|ding in vnmoueable Lakes, and all of them fraught with fi&s;hes and o|ther liuing creatures nece&s;&s;arye to the v&s;e of man: the propagation, multiplication, and pre&s;eruation of all liuing thinges in their &s;euerall kindes; and finally the mo&s;t wi&s;e and &s;kilfull making of man, the Lord of all earthly thinges, who is rightly called &mgr;&igr;&kgr;&rgr;&oacugr;&kgr;&ogr;&sgr;&mgr;&ogr;&sfgr;, that is to &s;ay, a litle world who&s;e head is euen as it were a litle globe of the world, and con|ceiueth all worldly thinges: doe plainly declare &amp; &s;hew that there is a God, a wi&s;e deui&s;er, a mighty wor|ker, and fatherly pre&s;eruer &amp; main|tayner of all thinges, to whome we ought of right to be &s;ubiect, in &s;uch &s;ort as all our doinges may be agre|able to his will: yet notwith&s;tanding
<PB REF="5"> &s;inne the mother of all calamityes hath by the fall of our fir&s;t pare~ts &s;o venemou&s;ly infected vs all their mi|&s;erable po&s;teritye and progenye, and &s;o blinded vs: that what God is, and what his will is concerning true re|ligion, righteou&s;nes, and eternall lyfe, wee of our &s;elues are vtterly ig|norant. Therefore hath he merci|fully geuen vs his heauenly worde, a rule whereby wee may learne to acknowledge, celebrate, inuocate, and wor&s;hip him according to the &s;aying of the kingly Prophet: Thy <NOTE PLACE="marg">P&s;al. 118.</NOTE> worde is a lanterne vnto my feete. Of the vertue of this heaue~ly word, according to the abilitye which God hath gratiou&s;ly geuen me, I hauing not long &s;ithe~ce publiquely &s;poken, &amp; being earne&s;tly reque&s;ted of certayne vertuou&s;ly di&s;po&s;ed, to co~municate my labours to them &amp; others: haue thought it meete to &s;a|ti&s;fie their rea&s;onable reque&s;t: which
<PB REF="5"> labour I con&s;ecrate to your good Lord&s;hip, and offer the &s;ame to your learned iudgement, as a &s;choller to his Mai&s;ter as a &s;ouldiar to his cap|tayne. Wherein my endeuour is to &s;eeke the glory of God: to encourage the faythfull: and to bring into the kinges high way of their &s;aluation, &s;uch as goe a&s;tray, and daungerou&s;ly wander in the mari&s;hes of idolatrye and &s;uper&s;tition. Yet I prote&s;t to your Lord&s;hip, that con&s;idering the infelicitye and malignity of this pre|&s;ent tyme, and the vanitye of opini|ons, I was almo&s;t di&s;couraged to &s;peake or to write. And if I could doe it without offence to God, I would enioyne mee &s;elfe, (not with Pythagoras &s;chollars, to fiue yeares &s;ilence, but) to &s;euen yeares &s;ilence. <NOTE PLACE="marg">1. Tim. 4. <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> 2. Tim. 3. <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></NOTE> The&s;e be the vnhappy dayes that the Apo&s;tle &s;awe &s;o long before, wherein men can not abide &s;ou~d doctrine. The Prophet E&s;ai &s;ayth
<PB REF="6"> there were &s;chollars in his time that would &s;ay to their teachers: <HI>Loquimi|ni</HI> <NOTE PLACE="marg"><GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;a. 30. 10.</NOTE> <HI>nobis placentia:</HI> Speake to vs &s;uch thinges as may lyke vs. And truely there are now a dayes I feare me too many &s;uch &s;cholars: too many it|ching eares: too many newfangled per&s;ons, and to many wranglers. But I am co~forted whan I con&s;ider that the veritye ouercommeth fal|&s;hod, and that the thinges which are of God, doe daunt what&s;oeuer is obiected of men, and of Sathan him&s;elfe&punc; what hurteth the enemye, yf God protect? what preuaileth enuy, yf the highe&s;t pre&s;erue? They may mutter and murmure, brawle, and cauill: but they cannot hurt. Truth will get the vpper ha~d: Chri&s;t will haue the field. I would to God euery man would &s;eeke the truth in the worde of God. S. Augu&s;t. &s;ayth: <NOTE PLACE="marg"><GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ugu&s;t. <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">m. 1. <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">onfe&s;. lib. <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">. cap. 24.</NOTE> <HI>Vbi inueni veritatem: ibi inueni Deum meum ip&s;am veritatem:</HI> Where I fou~d
<PB REF="6"> the truth: there I found my God, who is the truth it &s;elfe. I would to God men would embrace the truth and now at length &s;tick no longer in their mire, but cea&s;e to defend the denne of Antichri&s;t, the hou&s;e of their &s;pirituall whoredome, &amp; &s;hops of fal&s;hode, fraughted with &s;ha|dowes, dreames, pride, vaineglory, and all other abhominable abu&s;es. It is great pitie that learning &s;hould be &s;o ill be&s;towed. For how much might they be able to doe to the ad|uaunceme~t of the truth, which &s;hew &s;o great cunning and &s;kill in defence of fal&s;hod? Era&s;mus a man of excel|lent and exqui&s;ite learning, writte much of the pray&s;e of follie: what could he haue written in the pray&s;e of wit? Cornelius Agrippa writte much of the vanitye of &s;cie~ces: what could he haue written in the com|mendation of &s;ciences? how could he haue pray&s;ed helth, that pray&s;ed
<PB REF="7"> the feuer quartane? how could he haue pray&s;ed bewtifull heare, that pray&s;ed deformed baldnes? how many aduenture witte in de&s;perate cau&s;es? It is a de&s;perate cau&s;e that can not be &s;moothed with words of eloque~ce. No follie &s;o vaine, but by &s;ome &s;hift it may be maintayned. By meanes wherof, the blinde drinc|keth many a flye, and the &s;imple eye is &s;one beguiled. Yet notwith&s;ta~ding their Tran&s;ub&s;tantiation, their Pur|gatorye, their Merites, their Inuo|cation of Saintes, their Supremacy, and &s;uch other Romi&s;h platyre can not be iu&s;tly defended by &s;cripture or Doctours. Therfore it were good for tho&s;e kinde of teachers to cea&s;e to abu&s;e the &s;implicitye of the peo|ple, and to profe&s;&s;e the trueth. S. Ambro&s;e &s;ayth: <HI>Nullus pudor e&s;t ad</HI> <NOTE PLACE="marg">Ambro&s;. in Epi&s;t. ad Theo|do&s;ium. Tom. 1.</NOTE> <HI>melior a tran&s;ire:</HI> It is no &s;hame to re|moue to the better. Augu&s;tine was an infant in Chri&s;tes religion the
<PB REF="7"> three and thirtye yeare of his age. S. <NOTE PLACE="marg">in Po&s;&s;i|donio.</NOTE> Paule began ill: and yet he ended well. Of a cruell per&s;ecutour, he be|came a mighty defender of Chri&s;tes religion: Of a &s;catterer he became a gatherer: Of a wolfe, a lambe: Of an Antichri&s;tian enemy, a Chri&s;tian &s;ouldiar: Of a learnd lawier at Hie|ru&s;alem, a learner of the Go&s;pell at Dama&s;cus: and of a Saul, a Paul.</P>
<P>God of his mercy graunt that all they which haue traced the path of Antichri&s;t, may renou~ce their foo|li&s;he dreames, and fonde a&s;&s;ertions, and (after the example of S. Paule) profe&s;&s;e Chri&s;t: dete&s;t Antichri&s;t: &amp; goe forward in all godlynes, euen vnto their liues end. Dauid may fall, and Saule may ri&s;e. Wee ought to hope the be&s;t of all men, to iudge the be&s;t, and to thinke the be&s;t: For charity thinketh no euill. S. Augu&s;t. &s;ayth wel: <HI>Bononorum de&s;yderu~ e&s;t vt</HI> <NOTE PLACE="marg">1. Cor. 13.</NOTE> <HI>qui mali &s;unt corrigantur: ma<GAP DESC="illegible" RESP="UOM" EXTENT="1 span">|dium</HI>
<PB REF="8"> <HI>e&s;t vt qui boni &s;unt con&s;umantur:</HI> Good men would faine haue ill men amended: and ill men would faine haue good men con&s;umed. There are too many &s;uch in this doting age of the world, which hate all me~ extremely that plea&s;e not their fan|&s;ies: yet they make great &s;hew of ho|lynes. But if their vi&s;ardes were pul|led of, (Good Lord,) what a ma&s;&s;e of malice &s;hould a man &s;ee? what enuy, what fal&s;hode, what &s;pight|fulnes, &amp; rancour &s;hould a man be|hold? Turkes and Iewes are better to be lyked, than &s;uch hipocriticall Chri&s;tians. Charitye ouer commeth all thinges: without charity nothing preuaileth: and where&s;oeuer chari|tye is, &s;hee draweth all thinges vnto her: and &s;hee is the bewtye of the &s;oule. I &s;urcea&s;e humbly and harte|ly be&s;eeching Chri&s;t the Prince of Pa&s;tours to per&s;erue your honour by the vertue of his holy Spirite many
<PB REF="8"> yeares, to the aduauncement of his glory: to the repayring of the ruines of Sion: To the vtter ruin of Ba|bylo~: and finally after your pe|regrination vpon earth, to geue you the laborers peny of euerla&s;ting ble&s;&s;ednes.</P>
<CLOSER><DATELINE>At London <DATE>the 2. day of September.</DATE></DATELINE>
<SIGNED>Your Lord&s;hips alwayes mo&s;t humble at com|maundeme~t Iohn Dyos.</SIGNED></CLOSER>
</DIV1>
<DIV1 LANG="lat" TYPE="poem">
<LG>
<PB REF="9">
<L>COntio Dios celebrata crebris</L>
<L>Vocibus, flexit populum potentem,</L>
<L>At&abque; plebeios animos rigauit</L>
<L>Nectare &s;uaui.</L>
</LG>
<LG>
<L>Pauit aeternis epulis Iehouae</L>
<L>Indigas mentes: &s;itibunda prata:</L>
<L>Rore diuino, fluuio&abque; &s;par&s;it</L>
<L>Corda &s;alubri.</L>
</LG>
<LG>
<L>Fregit &amp; vires Latij Tyranni,</L>
<L>Prae&s;cidit cri&s;tas: triplicem coronam</L>
<L>Contudit: fido Salios &s;alaces</L>
<L>Arguit ore.</L>
</LG>
<LG>
<L>Inuidi Momi male&s;uada lingua</L>
<L>Putreat: corui lanient dolo&s;os</L>
<L>Zoilos: Laruae valeant: face&s;&s;at</L>
<L>Dira Megaera.</L>
</LG>
<P>&qof;. &bet;</P>
</DIV1>
<DIV1 LANG="lat" TYPE="poem">
<LG>
<HEAD>Papa loquitur.</HEAD>
<L>NOs pedibus no&s;tris dominos &s;upponimus orbis:</L>
<L>Nos plantis premimus, Cae&s;areum&abque; genus.</L>
<L>Si placeat, Genios volumus detrudere coelo:</L>
<L>No&s;tra manus Manes ex Acheronte vocat.</L>
<L>Po&s;se &s;acerdotes Pani&s;cum condere Chri&s;tum,</L>
<L>Dicimus: Ergo Dei gloria danda mihi.</L>
<PB REF="9">
<L> Nam&abque; creatorem mundi facit ille: quis ip&s;e?</L>
<L>Nonne Deus &s;ummus? &s;olus vtrun&abque; creo&punc;</L>
<L>Maior caelitibus &s;acrifex, genijs&abque; &s;upremis:</L>
<L>Sacrificis prae&s;to: dicite, quantus ego?</L>
<L>Sacrificus prae&s;tat Mariae: &s;emel illa gerebat</L>
<L>Chri&s;tum: &s;ed &s;acrifex &s;aepius ore vorat.</L>
<L>Saepius ore vorat, carnem cum &s;aenguine crudo,</L>
<L>O&s;&s;a vorat, pectus, brachia, crura pedes.</L>
<L>E&s;t no&s;trum genus, eximijs &s;pectabile factis,</L>
<L>Gregorius Magnus carminae mirae canit:</L>
<L>Chri&s;to pul&s;anti patuit vix ianua Ditis:</L>
<L>Sed mihi pul&s;anti mox paetuere fores.</L>
<L>Nam&abque; ego Trae<GAP DESC="illegible" RESP="UOM" EXTENT="3 letters">um tetri de faucib<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">s Orci</L>
<L>Extr<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">xi, &amp; <GAP DESC="illegible" RESP="UOM" EXTENT="3 letters">trem, Dite fremente meam.</L>
<L>Semper bonos, no<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">en&abque; meum, laude&s;&abque; manebu~t:</L>
<L>Quae Chri&s;tus c<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ndis, condere iure queo.</L>
</LG>
<LG>
<HEAD>Chri&s;tus re&s;pondet.</HEAD>
<L>TV lupus, et vulpes: Tu &s;ummum de decus orbis:</L>
<L>Tu ruis in baerathrum: te manet atra dies.</L>
</LG>
<PB REF="10">
</DIV1>
</FRONT>
<BODY>
<DIV1 REND="blackletterType" TYPE="sermon">
<PB REF="10">
<HEAD><HI>A Sermon Preached at Paules Cro&s;&s;e, the xix. day of Iuly. An.</HI> 1579.</HEAD>
<BYLINE>By Iohn Dyos.</BYLINE>
<EPIGRAPH>
<BIBL>Luc. 5.</BIBL>
<Q REND="roman">IT came to pa&s;&s;e, that (whe~ the people prea&s;&s;ed vpon him, to heare the word of God) he &s;tode by the lake of Genezareth, and &s;awe two &s;hyppes &s;tand by the lakes &s;ide, but the fi&s;herme~ were gone out of them, and were wa|&s;hing their nettes. And he entred into one of the &s;hippes (whiche pertained to Simon) and prayd him that hee would thru&s;t out a litle from the land. And hee &s;at down, and taught the people out of the &s;hippe. When he had left &s;peakyng, hee &s;ayd vnto Simon: launche out into the deepe, and let &s;lippe your nettes to make a draught. And Simon aun&s;wered and &s;ayd vnto hym: Mai&s;ter, we haue laboured all night, &amp; haue taken nothing. Neuerthele&s;&s;e, at
<PB REF="11"> thy commaundement I will lo&s;e forth the nette. And when they had &s;o done, they inclo&s;ed a great multitude of fi&s;hes. But their net brake, and they beckned to their felowes (which were in the other &s;hippe) that they &s;hould come and helpe them. And they came and filled both &s;hippes, that they &s;onke agayne. When Simon Pe|ter &s;aw this, he fell down at Ie&s;us knees, &s;aying: Lord go from me, for I am a &s;innefull man. For he was a&s;tonyed, and all that were with hym, at the draught of the fi&s;hes which they had taken, and &s;o was al&s;o Iames and Iohn the &s;onnes of Zebede, whiche were parteners with Simon. And Ie|&s;us &s;ayd vnto Symon: Feare not, from he~ceforth thou &s;halt catch men. And they brought the &s;hippes to land, and for&s;oke all, and followed him.</Q>
</EPIGRAPH>
<PB N="2" REF="11">
<P>_IT is written in the 5. <HI>of Luke:</HI> and read in the Churche this day: <HI REND="roman">It came to pa&s;&s;e, that when the people pre&s;|&s;ed vpon him to heare the worde of God, he was &s;tandyng by the lake of Genezareth. &amp;c.</HI></P>
<P>In the ende of the former chapter (Chri&s;tian audience) Chri&s;t our Sa|uiour being ill intreated in Nazareth (no Prophet is accepted in his owne countrey) came downe to Caphernau~ a Citie of Galilee, &amp; there taught the people on the Sabboth dayes, ca&s;t out deuils, and cured Simo~s wiues mo|ther &s;icke of a great feuer, and when the &s;unne was downe, healed what &s;oeuer &s;icke were brought to hym, laying his handes on euery of them. Deuils al&s;o came out of many, cry|ing and &s;aying: Thou art that Chri&s;t y^e &s;onne of God. &amp;c. There they prea&s;|&s;ed, and here they prea&s;&s;e.</P>
<P>The &s;umme of all: S&eacute;eke ye fir&s;t <NOTE PLACE="marg"><HI>Mat.</HI> 6. 33.</NOTE> the kyngdome of God and his righte|ou&s;nes, and all the&s;e thynges &s;halbe
<PB REF="12"> mini&s;tred vnto you.</P>
<P><MILESTONE N="1"> The text principally compri&s;eth the&s;e thr&eacute;e places: an Example, tea|ching to heare the Go&s;pell feruently, and the cau&s;es therof.</P>
<P><MILESTONE N="2"> The &s;hip wherein Chri&s;t was, is an image of the Church of Chri&s;t mi|litant, the reque&s;t of Chri&s;t and faith|full obedience of Peter.</P>
<P><MILESTONE N="3"> The &s;ucce&s;&s;e of all. </P>
<P><HI>It came to pa&s;&s;e when the people prea&s;&s;ed vpo~ him to heare the word of God.</HI> Sinfull men of euery condi|tion prea&s;&s;ed vppon him to heare his heauenly doctrine. We neuer read of any &s;uch prea&s;&s;ing of Scribes &amp; Pha|ri&s;eis to Chri&s;t: I thanke thee O Fa|ther, <NOTE PLACE="marg"><HI>Mat.</HI> 11. 25.</NOTE> Lord of heauen &amp; earth, becau&s;e thou ha&s;t hid the&s;e thynges from the wi&s;e and prudent, and ha&s;t &s;hewed them vnto babes.</P>
<P><HI>The people prea&s;&s;ed vpon him to heare the word of God.</HI> Luc. &s;ayth not, people came to him, &amp;c. But the people prea&s;&s;ed vppon him. The&s;e wordes are very emphaticall, and &s;ig|nifica~t, notifieng the feruent &s;tudy of
<PB N="3" REF="12"> tho&s;e people to heare y^e word of God. For this cau&s;e: they followed him from Galilee, from Decapolis, from Hieru&s;ale~, from Iudea, from beyond Iordan. They followed him a&s;cen|dyng <NOTE PLACE="marg"><HI>Mat.</HI> 5.</NOTE> to the mountaine, they folowed him de&s;cending from the mountaine: <NOTE PLACE="marg"><HI>Mat.</HI> 13.</NOTE> they folowed him to the &s;ea &s;ide, they <NOTE PLACE="marg"><HI>Marc.</HI> 3.</NOTE> folowed on foote to the wilderne&s;&s;e. <NOTE PLACE="marg"><HI>Mat.</HI> 14.</NOTE> Whether dyd they not follow him? The paynefull clyming of the moun|taines <NOTE PLACE="marg"><HI>Mat.</HI> 15,</NOTE> did nothyng di&s;courage them, the high craggye rockes did nothyng terrifie them, the te~pe&s;tuous waues of the &s;ea did nothyng di&s;may them. Great multitudes came vnto hym: lame, blynd, dombe, &amp;c.</P>
<P>Of multitudes folowyng, read Mar. 3. &amp;. 8. Luk. 6. Ioh. 6. Mat. 15. Certaine women folowed him with <NOTE PLACE="marg"><HI>Luc.</HI> 8.</NOTE> multitude of other folkes, and they that caryed the ma~ &s;ick of the Pal&s;ey, <NOTE PLACE="marg"><HI>Luc.</HI> 5.</NOTE> becau&s;e of the prea&s;&s;e, went vp on the top of the hou&s;e, and let him downe through the roofe, You al&s;o heare how to day they prea&s;&s;ed vpon him. They departed not from him &s;odeinly, but
<PB REF="13"> continued &s;ometyme iij. whole dayes with him: and not a few: &s;ometyme iiij. thou&s;and, &s;ome tyme v. thou&s;and at a tyme, be&s;ide women &amp; children. <NOTE PLACE="marg"><HI>Mat.</HI> 15.</NOTE> You &s;&eacute;e how y^e people in tho&s;e dayes, feruently pre&s;&s;ed vpon Chri&s;t, payn|fully folowed him, louingly co~tinued with him. They folowed him to the wildernes, to heare the &s;weetenes of his word: wee Citizens hauyng the &s;ame within y^e walles of Cities, loue it not, but ofte~ ragingly contemne it. They taryed with him whole dayes: we thincke long to tary with him few houres: and thinke not long to wayte vpon vanitie many houres: Euery thyng encrea&s;eth &s;auyng godlyne&s;&s;e. Hou&s;es now are more large, &amp; &s;moke le&s;&s;e, more eatyng, more drinkyng, more &s;l&eacute;epyng, more &s;pendyng, more co&s;t for apparel: more vanitie in talk; &amp; me~ more vitious: but at Sermons in any ca&s;e we cannot tary longer the~ an houre: It is tedious to many, to tary &s;o long. They prea&s;&s;ed vpo~ him: we lei&s;urely, and &s;lowly &s;carce come to him. To the worlde, as quicke as
<PB N="4" REF="13"> b&eacute;es: to the word, as flow as &s;nayles. They heard him atte~tiuely: we heare him negligently, without courage, as we were halfe a&s;l&eacute;epe, and our mynd a pilgrimage, coldly, coldly. Such is the behauiour of y^e multitude of this tyme: &s;uch is the conte~pt of the word: &s;uch is the folly of men: &s;uch is the loue of earthly thynges, &amp; hate of hea|uenly things. And therfore looke &s;ure|ly for plague and puni&s;hment.</P>
<P><HI>They prea&s;&s;ed vpon him:</HI> Not vpo~ Hick&s;corner: not vpon Iack Iuglar: not vpo~ Tomtumbler: not vpon cor|ruptours &amp; de&s;troyers, as vayne men of our tyme: but vpon him, eue~ vpon Ie&s;us Chri&s;t, the Phi&s;icion of the &s;in|ful, <NOTE PLACE="marg"><HI>Mat.</HI> 9.</NOTE> the light of the world, the expre&s;&s;e <NOTE PLACE="marg"><HI>Ioh.</HI> 8.</NOTE> Image of the inui&s;ible God, the fir&s;t borne of all creatures, the wi&s;edome <NOTE PLACE="marg"><HI>Collo&s;.</HI> 1.</NOTE> &amp; power of God: the way, the truth, <NOTE PLACE="marg">1. <HI>Cor.</HI> 1.</NOTE> and lyfe: the Prince of Pa&s;tours, the great &s;hepheard of our &s;oules, the <NOTE PLACE="marg"><HI>Ioh.</HI> 14.</NOTE> founder and fini&s;her of our fayth, the <NOTE PLACE="marg">1. <HI>Pet.</HI> 1.</NOTE> Euangelicall henne, the true Vyne, <NOTE PLACE="marg"><HI>Ebru.</HI> 12.</NOTE> the bread of lyfe, the rocke and foun|taine of the liuyng waters, the <HI>Ema|nuel,</HI> <NOTE PLACE="marg"><HI>Ioh.</HI> 15.</NOTE>
<PB REF="14"> the ble&s;&s;ed &s;&eacute;ede, the reconciler <NOTE PLACE="marg"><HI>Ioh.</HI> 6. 1. <HI>Cor.</HI> 10. <HI>Ioh.</HI> 4. <HI>Marc.</HI> 12. <HI>Luc.</HI> 20. 1. <HI>Pet.</HI> 1. <HI>P&s;al.</HI> 24. <HI>E&s;ai.</HI> 9. <HI>E&s;ai.</HI> 62. <HI>Luc.</HI> 4. <HI>Ioh.</HI> 1. <HI>P&s;al.</HI> 130. <HI>Gen.</HI> 28. <HI>Malach.</HI> 4. <HI>Ioh.</HI> 1. <HI>Num.</HI> 24. <HI>Luc.</HI> 10. <HI>Ebru.</HI> 7. 8. 9. <HI>O&s;e.</HI> 13. <HI>Mich.</HI> 7. 1. <HI>Cor.</HI> 15. <HI>Zach.</HI> 13. <HI>Ebru.</HI> 1.</NOTE> of God and man, the corner&s;tone of the buildyng, the foundation of the &s;ame, the kyng of glory, the prince of peace, the high Prie&s;t, the annoynted of God, the lambe of God that taketh away the &s;innes of y^e world, the hope and rede~ption of I&s;raell, <HI>Iacobs lad|der,</HI> whereby we clyme to the omni|potent father, the &s;onne of righteou&s;|nes, the true light, the &s;tarre of Ia|cob, the mercyfull Samaritane, the price of our redemption, our &s;acrifice for &s;inne, our &s;ati&s;faction, our righte|ou&s;nes, our guide, our way to God, y^e conquerour of Death, Hell, Sinne, &amp; Sathan, the giuer of lyfe, the foun|taine of grace &amp; veritie. They prea&s;|&s;ed vpon him who&s;e nobilitie, riches, wi&s;edome, bewtie, &s;trength, puritie, honour and goodnes can neuer be &s;uf|ficiently commended: without him, our light is full of darkene&s;&s;e: Our &s;trength full of weakenes, our truth full of fal&s;ehode, our perfection full of imperfection. He is good, we are euil: yea our nature is euill. Saint Au&s;ten <NOTE PLACE="marg"><HI>Ephe&s;.</HI> 2. 3.</NOTE>
<PB N="5" REF="14"> &s;aith, <HI>Nemo erit bonus qui non erat ma|lus:</HI> <NOTE PLACE="marg"><HI>Augu&s;t. de Ciuit. Dei Lib.</HI> 15. <HI>cap.</HI> 1.</NOTE> None &s;halbe good, which hath not bene euill. He onely is happy, we are mi&s;erable wretches. He is omnipote~t &amp; eternall, we are weake, yea weake|nes it &s;elfe, du&s;t and corruption.</P>
<P>By his righteou&s;nes, we be made righteous: by his holyne&s;&s;e, we be made holy: by his glory we are glori|fied. It is hone&s;t and comely, that the wayfaryng man &s;houlde folow his guide: The creature, his creator: the &s;aued, his Sauiour: The &s;ubiectes their king: the &s;heepe their &s;hepheard: the &s;eruau~ts, their mai&s;ter: the &s;chol|lers, their teacher: the members their head: the children their parentes: the &s;ouldiours their captaine: the patie~ts their Phi&s;icion.</P>
<P>He is our guide, we are the way|faring men: he is our creator, we his creatures: he our Sauiour, we the &s;a|ued: he is our kyng, we his &s;ubiectes: he our &s;hepheard, we his &s;h&eacute;epe: he our ma&s;ter, we his vnprofitable &s;er|uauntes: he our heauenly &s;cholemai|&s;ter, we his negligent &s;cholers: he our
<PB REF="15"> head, we his members: he our father, we his children: he our captaine, we his &s;ouldiours: hee the omnipotent Phi&s;icion, we the faint and f&eacute;eble pa|tientes. Therfore it is good to folow him, to prea&s;&s;e vpon him, &amp; with the di&s;&s;ea&s;ed woman to touch him. <NOTE PLACE="marg"><HI>Mat.</HI> 9.</NOTE></P>
<P>Con&s;ider the cau&s;e why they prea&s;|&s;ed vpon him. The finall cau&s;e why they prea&s;&s;ed vpon him, was to heare the word of God: note their feruent de&s;ire to heare the word of God. The worde of God: not the traditions of men, not vanities, as vayne men of our dayes prea&s;&s;e to heare vanities, yea eue~ on the Sabboth day, which is intolerable. The Sabboth day ought to be co~ &s;ecrate to the &s;eruice of God. The true &s;anctifieng and halowyng of this day, con&s;i&s;teth in the true wor|&s;hippyng of God. Many other folow|ed, &amp; prea&s;&s;ed on him for other cau&s;es.</P>
<P>The hypocriticall Phari&s;eis fo|lowed <NOTE PLACE="marg"><HI>Luc.</HI> 16. 4.</NOTE> and prea&s;&s;ed, to deride him.</P>
<P>Some folowed &amp; prea&s;&s;ed, for no|ueltie. Such were the me~ of Athens, <NOTE PLACE="marg"><HI>Act.</HI> 17. 21.</NOTE> which gaue them &s;elues to nothyng
<PB N="6" REF="15"> els, but either to tell, or to heare &s;ome newes. We haue multitudes of men of Athens now a dayes.</P>
<P>Some prea&s;&s;ed to &s;&eacute;e his miracles: <HI>Vidimus mirabilia hodie:</HI> we haue &s;ene &s;traunge thynges to day. <NOTE PLACE="marg"><HI>Luc.</HI> 5. 26.</NOTE></P>
<P>Some to get bodily health. <NOTE PLACE="marg"><HI>Luc.</HI> 6.</NOTE></P>
<P>Some folow <HI>Chri&s;tum Fortunatu~:</HI> wealthy &amp; rich Chri&s;t, for their co~mo|moditie: <NOTE PLACE="marg"><HI>Mat.</HI> 8. <HI>Luc.</HI> 9.</NOTE> y^t they maybe enriched, as y^e ma~ that offered his &s;eruice to Chri&s;t, &s;aying, mai&s;ter I wil folow thee whe|ther &s;oeuer y^u goe&s;t: And Ie&s;us au~&s;we+red &amp; &s;aid to him: Fores haue holes &amp; y^e byrdes of the ayre haue ne&s;ts: but y^e &s;o~ne of ma~ hath not where to re&s;t his head. The Foxe hath his hole in hipo+crites: the byrdes of y^e ayre, y^e deuils, haue their ne&s;tes in hypocrites: no place for y^e &s;onne of ma~ in hipocrites.</P>
<P>Some folow and prea&s;&s;e for their <NOTE PLACE="marg"><HI>Ioh.</HI> 6.</NOTE> belly &s;ake: as tho&s;e which &s;ayd, <HI>Rab|bi</HI> when came&s;t thou hither? &amp;c.</P>
<P>Some to enta~gle him in his talke. <NOTE PLACE="marg"><HI>Mat.</HI> 22. <HI>Luc.</HI> 20. <HI>Marc.</HI> 12. <HI>Origen: in Mat. cap.</HI> 22</NOTE> The auncient father Origen calleth all them brethren of the Phari&s;eis, which &s;&eacute;eke to entrap men. And <HI>Are|tius</HI> a learned man &s;ayth: <HI>Diabolicum</HI>
<PB REF="16"> <HI>est quaerere quod carpas, quod damnes:</HI> <NOTE PLACE="marg"><HI>Aretius in P&s;al.</HI> 1.</NOTE> It is deuili&s;he to &s;&eacute;eke to taunt, to carpe, to condemne.</P>
<P>Some folowed him to &s;&eacute;e: as vaine curious per&s;o~s do now a dayes, which come to Sermons to &s;ee, and not to learne: <HI>Domine volumus a te &s;ignu~ vi|dere:</HI> <NOTE PLACE="marg"><HI>Mat.</HI> 12. 38.</NOTE> Mai&s;ter we would &s;&eacute;e a &s;igne of thee: but he aun&s;wered and &s;ayd vnto them: this euill and adulterous gene|ration &s;&eacute;eketh a &s;igne: but there &s;hall no &s;igne be geuen to it, &s;aue the &s;igne of the Prophet Ionas.</P>
<P>Some prea&s;&s;e to heare inuectiues.</P>
<P>Some to be more ready to conte~d: and a few (alas to few) for the loue of Gods holy worde, as this company. And yet not vnlike but that &s;ome of them afterward cried: <HI>Tolle eu~, cruci|fige</HI> <NOTE PLACE="marg"><HI>Ioh.</HI> 19. 15.</NOTE> <HI>eu~:</HI> away with him, crucifie him. Such is the incon&s;ta~cie, of the vncon|&s;tant multitude. To this tendeth the parable of the &s;&eacute;ede: &s;ome fell by the <NOTE PLACE="marg"><HI>Mat.</HI> 13. <HI>Marc.</HI> 4. <HI>Luc.</HI> 8.</NOTE> hygh wayes &s;ide, &s;ome vpo~ &s;tony pla|ces, &s;ome among thornes, &amp; &s;ome fell into good grou~d, &amp; brought forth frute, &s;ome an hu~dred fold, &s;ome &s;ixtie, and
<PB N="7" REF="16"> &s;ome thyrtie folde. Thus much for that point.</P>
<P>By the word of God, I vnder&s;ta~d here the word of the Go&s;pell, that is, that Ie&s;us is the true Me&s;&s;ias, the &s;onne of the woman of whom it is &s;ayd, <HI>Conteret caput Serpentis:</HI> he &s;hall <NOTE PLACE="marg"><HI>Gen.</HI> 3.</NOTE> breake the Serpentes head, and va|liantly vanqui&s;h the power and pui&s;|&s;ance <NOTE PLACE="marg"><HI>Gen.</HI> 22&punc;</NOTE> of Sathan. That &s;onne of Abra|ham, in whom all the nations of the earth &s;halbe ble&s;&s;ed. The &s;onne of <NOTE PLACE="marg"><HI>Luc.</HI> 1.</NOTE> Dauid, which in the hou&s;e of Iacob &s;hall raigne for euer. That &s;onne to <NOTE PLACE="marg"><HI>P&s;al.</HI> 2.</NOTE> whom it is &s;ayd: a&s;ke of me &amp; I will giue th&eacute;e the Heathen for thine inhe|ritaunce: <NOTE PLACE="marg"><HI>P&s;al.</HI> 110.</NOTE> &amp; &s;it thou on my right hand till I make thine enemyes thy foote &s;tole. To be &s;hort, that ladder of Ia|cob, <NOTE PLACE="marg"><HI>Gen.</HI> 28.</NOTE> which reacheth to heauen.</P>
<P>Chri&s;t taught &s;ometyme the law, &s;ometyme the Go&s;pell. Albeit y^e Ser|mon of Chri&s;t in the v. vj. &amp; vij. Math. is a true interpretation of the law: yet notwith&s;ta~ding the law is not the thyng, for preachyng whereof Chri&s;t was &s;ent in to this world. For (as we
<PB REF="17"> read in E&s;ay. 61. 1. ver&s;.) The &s;pirit of the Lord is vpon me, for the Lord hath annoynted me, and &s;ent me to preach good tidynges vnto the poore. Chri&s;t came not as a law maker, or a law teacher, as Moy&s;es came before. Hereunto is added, that the word of the law doth &s;lea or kill, as S. Paule <NOTE PLACE="marg">2. <HI>Cor.</HI> 3. 6.</NOTE> teacheth: but the word of Chri&s;t gi|ueth life, as he te&s;tifieth him &s;elfe: ve|ryly veryly I &s;ay vnto you, if a man <NOTE PLACE="marg"><HI>Ioh.</HI> 8. 51.</NOTE> k&eacute;epe my &s;aying, hee &s;hall neuer &s;&eacute;e death.</P>
<P>The law is a knowledge knowen <NOTE PLACE="marg"><HI>Rom.</HI> 1.</NOTE> by nature, as the Apo&s;tle witne&s;&s;eth: The Go&s;pel is not knowe~ by nature, but publi&s;hed fro~ the &s;ecret determi|nation of the Godhead, by our Lord &amp; Sauiour Ie&s;us Chri&s;t: <HI>Lex per Mo+&s;en</HI> <NOTE PLACE="marg"><HI>Ioh.</HI> 1. 17.</NOTE> <HI>data est: gratia, &amp; veritas per Ie|&s;um Chri&s;tu~ facta e&s;t:</HI> The law was ge+uen by Moy&s;es, but grace and truth came by Ie&s;us Chri&s;t. And our Saui+our &s;aith to his di&s;ciples: To you it is geuen to know the &s;ecretes of y^e king+dome <NOTE PLACE="marg"><HI>Mat.</HI> 13.</NOTE> of God. &amp;c. And al&s;o to Peter he &s;ayth, fle&s;h &amp; bloud hath not opened
<PB N="8" REF="17"> that vnto th&eacute;e, but my father which is in heaue~. Read. 1. Cor. 2. &amp; 1. Cor. 4. 2 Cor. 5. Collo&s;. 4. 1. Tim. 3. Rom. 16.</P>
<P>The law &s;heweth &s;inne: The Go|&s;pell &s;heweth Chri&s;t the Sauiour of the world, teachyng that &s;innes are forgeue~ to all y^t beleue in him, &amp; that they are reconciled to God. The&s;e <NOTE PLACE="marg"><HI>Mat.</HI> 23.</NOTE> thynges do the wi&s;emen, Prophetes, &amp; Scribes &s;pecially teach, which are &s;ent from the &s;onne of God.</P>
<P>The law requireth onely obedi|ence, and conde~neth the guilty: The Go&s;pell giueth remi&s;&s;ion of &s;innes, freely in the name of Chri&s;t to the pe|nitent: relieueth and comforteth the troubled con&s;ciences, with his &s;weete promi&s;es.</P>
<P>The promi&s;es of the law are con|ditionall: <NOTE PLACE="marg"><HI>Leuit.</HI> 18. <HI>Galat.</HI> 3. <HI>Deut.</HI> 30. <HI>Rom.</HI> 10.</NOTE> ye &s;hal k&eacute;epe my ordinaun|ces and my iudgementes: which if a man do, he &s;hall liue in them: the pro|mi&s;es of the Go&s;pell are certaine and free: Come to the waters all ye that <NOTE PLACE="marg"><HI>E&s;ai.</HI> 55.</NOTE> be thir&s;ty, and ye that haue no money come buy wyne and milke, without any money or moneys worthe. All <NOTE PLACE="marg"><HI>Rom.</HI> 3. 23.</NOTE>
<PB REF="18"> haue &s;inned and haue n&eacute;ede of the glo|ry of God, but are iu&s;tified fr&eacute;ely by <NOTE PLACE="marg"><HI>Rom.</HI> 4. 16.</NOTE> his grace, through the rede~ption that is in Chri&s;t Ie&s;us. Therfore by fayth is the inheritau~ce geue~, that it might be by grace.</P>
<P>The law propo&s;eth preceptes: the Go&s;pell hath promi&s;es. <NOTE PLACE="marg"><HI>Gen.</HI> 3.</NOTE></P>
<P>The law is a rule of good workes: the Go&s;pell is a doctrine of the per&s;on <NOTE PLACE="marg"><HI>Exod.</HI> 20.</NOTE> and benefites of the Me&s;&s;ias.</P>
<P>The law denounceth the wrath of God, eternall malediction; death and damnation to all men for &s;inne: <HI>Ma|ledictus</HI> <NOTE PLACE="marg"><HI>Deut.</HI> 27. <HI>vlt. ver&s;.</HI></NOTE> <HI>omnis qui no~ perma~&s;erit in om|nibus his. &amp;c:</HI> Cur&s;ed be he that conti|nueth not in all the woordes of this law, to do them, &amp; all the people &s;hall &s;ay Amen: The Go&s;pell offereth re|mi&s;&s;ion of &s;innes to all men: To giue <NOTE PLACE="marg"><HI>Luc.</HI> 1.</NOTE> knowledge of &s;aluation to his people for the remi&s;&s;ion of their &s;innes.</P>
<P>The law iu&s;tifieth none, &s;aueth none, deliuereth none from &s;inne, but accu&s;eth, bewrayeth &s;inne, &amp; condem|neth all: the Go&s;pell of Chri&s;t is the power of God to &s;aluation, to all that
<PB N="9" REF="18"> beleue, offeryng to all remi&s;&s;ion of &s;innes, rightuou&s;nes, &amp; eternall life.</P>
<P>To be &s;hort the law is to be terri|bly thundered to the wicked, negli|gent, and impenitent: the Go&s;pell is &s;weetely to be &s;ounded, to tho&s;e that acknowledge their &s;innes and hartily repent for the &s;ame. The &s;w&eacute;ete pro|clamatio~ of Chri&s;t teacheth the &s;ame: Come vnto me all ye that labour &s;ore <NOTE PLACE="marg"><HI>Mat.</HI> 11. 28.</NOTE> and are laden and I will ea&s;e you. &amp;c. Of this we haue example in the Pro+phet Nathan: who by a &s;imilitude, thundered the law agayn&s;t kyng <HI>Da|uid:</HI> <NOTE PLACE="marg">2. <HI>Reg.</HI> 12. 13.</NOTE> <HI>Dauid</HI> repenteth &s;aying: I haue &s;inned again&s;t the Lord: Nathan pro|nounceth the Go&s;pell: The Lorde hath put away thy &s;inne, thou &s;halt not dye.</P>
<P>The worde of God, or doctrine of Chri&s;t, is called the worde of God: that is, the doctrine which Chri&s;t him &s;elfe reuealed to men. Whereof the principall point, is fr&eacute;e remi&s;&s;ion and forgiuene&s;&s;e of &s;innes, by fayth in Chri&s;t Ie&s;us.</P>
<P>The efficient cau&s;e of this Go&s;pell
<PB REF="19"> is the whole Godhead: the eternall Father, eternall Sonne, and eternall holy Gho&s;t.</P>
<P>The mouyng cau&s;e, is the exc&eacute;e|dyng mercy of God, and his pa&s;&s;yng loue toward ma~kynd. So God loued <NOTE PLACE="marg"><HI>Ioh.</HI> 3. 16.</NOTE> the world, that he gaue his onely be|gotte~ &s;onne: that who&s;oeuer beleueth in him, &s;hould not peri&s;h, but haue e|uerla&s;tyng lyfe.</P>
<P>The fir&s;t in&s;trume~tall cau&s;e, is the &s;onne of God our Lord Ie&s;us Chri&s;t. An other in&s;trumentall cau&s;e, are the Prophetes, Apo&s;tles, Euangeli&s;tes &amp; other teachers of the doctrine of the Go&s;pell. Therfore the Apo&s;tle &s;ayth, Let men e&s;t&eacute;eme vs as the Mini&s;ters <NOTE PLACE="marg">1. <HI>Cor.</HI> 4.</NOTE> of Chri&s;t, and di&s;po&s;ers of the &s;ecrets of God. We together are Gods la|bourers <NOTE PLACE="marg">1. <HI>Cor.</HI> 3. 9. 2. <HI>Cor.</HI> 5. 20</NOTE> &amp;c. we are me&s;&s;engers for Chri&s;t, euen as though God did be|&s;&eacute;ech you through vs.</P>
<P>The materiall cau&s;e, is Chri&s;t with all his benefites.</P>
<P>The formall cau&s;e, is y^e glad&s;ome me&s;&s;age of free remi&s;&s;ion of &s;innes, purcha&s;ed by Chri&s;t Ie&s;us.</P>
<PB N="10" REF="19">
<P> The finall cau&s;e, is that mankynd beyng deliuered out of the handes of his enemies Death, Sinne, Hell, &amp; Sathan, &s;hould &s;erue God in holy|ne&s;&s;e and righteou&s;ne&s;&s;e all the dayes of his lyfe.</P>
<P>He that is of God, heareth Gods word, he loueth it, beleueth it, &amp; doth it. The&s;e thyngs are included in the word <HI>Heare.</HI></P>
<P>The word of God hath &s;u~dry hea|rers: <NOTE PLACE="marg"><HI>Mat.</HI> 10.</NOTE> &s;ome receiue it, &s;ome receiue it not. Note y^e parable of the &s;eede. The <NOTE PLACE="marg"><HI>Mat.</HI> 13.</NOTE> &s;&eacute;ede of the word of God when it was <NOTE PLACE="marg"><HI>Marc.</HI> 4.</NOTE> &s;owed, fell &s;ome by the wayes &s;ide, <NOTE PLACE="marg"><HI>Luc.</HI> 8.</NOTE> &s;ome vpon &s;tones, &s;ome vpo~ thornes, and &s;ome in good ground &amp;c. but more &s;trictly and briefly, the word of God hath two &s;ortes of heares: Elect and Reprobate. The elect &s;ay with Pe|ter: <HI>Domine ad quem ibimus? verba vi|tae aeternae habes:</HI> Mai&s;ter to whom &s;hal <NOTE PLACE="marg"><HI>Ioh.</HI> 6.</NOTE> we goe? thou ha&s;t the wordes of eter|nall lyfe. The reprobate &s;ay: <HI>Durus e&s;t hic &s;ermo:</HI> This is a hard &s;aying, who can heare it? Can this mortali|tie put on immortalitie? Ca~ this cor|ruption
<PB REF="20"> put on incorruption? Can Chri&s;t be God and ma~? Can God be|get a &s;onne, as of late y^e deuill of Nor|wiche deuili&s;hlye &s;ayde? yea wor&s;e then a deuill was he. For the deuils in y^e former Chapter acknowledged Chri&s;t, crying and &s;aying: Thou art Chri&s;t the &s;onne of God: but this de|uill denyed Chri&s;t.</P>
<P>The word of God is preached in vayne to many, the hony is lo&s;t, that is put into ve&s;&s;els of gall: the fi&s;he is ca&s;t away, that is ca&s;t into dry pooles: and the &s;&eacute;ede peri&s;heth, that is &s;owed vpon the &s;and. S. Cypria~ &s;ayth: <HI>Cer|te</HI> <NOTE PLACE="marg"><HI>Cyp. contra Demetria|num Tract.</HI> 1. <HI>pag.</HI></NOTE> <HI>labor irritus e&s;t &amp; nullius effectus, of|ferre lumen coeco, &s;ermonem &s;urdo, &s;a|pientiam bruto: Cum nec &s;entire bru|tus po&s;&s;it, nec coecus lume~ admittere, nec &s;urdus audire:</HI> Truly it is lo&s;t labor and to no purpo&s;e: to offer light to a blind ma~, &s;peach to a deafe ma~, wi&s;e|dome to a gro&s;&s;e head, &s;eyng that a gro&s;&s;e head cannot perceiue, a blinde man can not &s;ee, a deafe man can not heare. The auncient father Origen <NOTE PLACE="marg"><HI>Origen. in Nume.</HI> 6. <HI>Hom.</HI> 3.</NOTE> &s;ayth: <HI>Qua~to melius e&s;&s;et nonnullis om|nino</HI>
<PB N="11" REF="20"> <HI>non audire verbum Dei, quam au|dire cum malitia, vel audire cum hypo|cri&s;i: melius autem dicimus ad compa|rationem malorum:</HI> How much better were it to &s;ome, not to heare the word of God at all, tha~ to heare it with ma|lice, or to heare it with hypocri&s;ie: we &s;ay better, in re&s;pect of euils.</P>
<P>Excellent is this word: therefore ought we to heare it.</P>
<P>It differreth from ours manifold|ly: in truth, for God is true, yea truth it &s;elfe: man is fal&s;e, yea fal&s;hode it <NOTE PLACE="marg"><HI>Ioh.</HI> 14.</NOTE> &s;elfe: <HI>Omnis homo mandax:</HI> Euery ma~ <NOTE PLACE="marg"><HI>P&s;al.</HI> 115.</NOTE> is a lyer.</P>
<P>It differeth from ours in profit: Lord to whom &s;hall we go (&s;ayth Pe|ter) <NOTE PLACE="marg"><HI>Ioh.</HI> 6.</NOTE> thou ha&s;t the wordes of eternall lyfe: our wordes haue no profit, they are wordes of eternall death.</P>
<P>It differeth in certaintie, for ve|ry truth and certainty it &s;elfe &s;ayth: that the mo&s;t firme Elements of hea|uen <NOTE PLACE="marg"><HI>Mat.</HI> 24.</NOTE> &amp; earth &s;hall pa&s;&s;e, but his word &s;hall in no wi&s;e pa&s;&s;e. The Prophet E&s;ay &s;ayth: <HI>&V;erbum Domini manet in</HI> <NOTE PLACE="marg"><HI>E&s;a.</HI> 40. 8.</NOTE> <HI>aeternum:</HI> The word of the Lord en|dureth
<PB REF="21"> for euer: Mary hath cho&s;e~ the good part, which &s;hall not be taken a|way <NOTE PLACE="marg"><HI>Luc.</HI> 10. 42.</NOTE> from her: our wordes are vncer|taine, as vncon&s;ta~t as the Weather|cocke. We &s;ay and vn&s;ay, and vn&s;ay and &s;ay againe. That which liketh vs to day, mi&s;liketh vs to morow.</P>
<P>It differeth in power: as &s;oone as hee had &s;ayd to the band of men, and officers of the hyghe Prie&s;tes, I am <NOTE PLACE="marg"><HI>Ioh.</HI> 18.</NOTE> he: they went backewarde and fell to the grounde. Note here the power of the word of God: They came ar|med, they came to take Ie&s;us: and after they heard his mightfull word, they fell to the grou~d. Mathew &s;ayth: <HI>Docebat eos ta~quam authoritatem ha|bens:</HI> <NOTE PLACE="marg"><HI>Mat.</HI> 7. <HI>vl.. ver&s;.</HI></NOTE> He taught them as one hauyng power, and not as the Scribes: Our wordes are &s;innefull, corrupt, and vnperfect.</P>
<P>It differeth in &s;pirit: The wordes that I &s;peake vnto you, are &s;pirit and <NOTE PLACE="marg"><HI>Ioh.</HI> 6. 63.</NOTE> lyfe: But our wordes are prophane and tran&s;itorie. Chri&s;t &s;ayth, <HI>Qui de terra e&s;t, terrenus e&s;t &amp; de terra loqui|tur:</HI> He that is of the earth is earthly,
<PB N="12" REF="21"> and &s;peaketh of the earth.</P>
<P>It differeth from our woordes in &s;w&eacute;etnes: The &s;eruaunts of y^e Phari|&s;eis &amp; high Prie&s;tes, which were &s;ent to take Chri&s;t, returned and &s;aid thus of the excellencie of his word, <HI>Nun|quam &s;ic loquutus e&s;t homo:</HI> Neuer ma~ <NOTE PLACE="marg"><HI>Ioh.</HI> 7. 46.</NOTE> &s;pake as this ma~ doth. Not Demo&s;t|henes, out of who&s;e mouth flowed fluddes of eloquence: not Cicero the Father of eloquence: not eloquent Pericles, of whom it is written, that he did thunder out his wordes. But Chri&s;tes Argumentes were &s;o migh|ty and his woordes &s;o &s;w&eacute;ete, that a certaine woman hauyng great admi|ration therof: lifted vp her voyce and &s;ayd vnto him: happy is the wombe that bare th&eacute;e, and the pappes which <NOTE PLACE="marg"><HI>Luc.</HI> 11. 27.</NOTE> thou ha&s;t &s;ucked.</P>
<P>To be brief, this word differeth in perfection: In his word all things en|dure. <NOTE PLACE="marg"><HI>Eccl.</HI> 43. 26.</NOTE> Take away this perfect word, what is man? a brute bea&s;t.</P>
<P>Take the Sunne out of y^e world, what remaineth? Horrible darknes. <HI>Lactantius</HI> &s;ayth: <HI>Lumen me~tis huma|nae</HI> <NOTE PLACE="marg"><HI>Lactan. de ira Dei cap.</HI> 1.</NOTE>
<PB REF="22"> <HI>Deus e&s;t: remoto Deo coele&s;ti&abque; do|ctrina omnia erroribus plena &s;unt:</HI> God is the light of mans &s;oule: If you &s;et a &s;ide, or put away from you God &amp; his heauenly word: All thynges are ful of errours. Take away this word, what is a man? a captiue of Sathan, a pray of death, a &s;laue of &s;inne, a fire|brand of hell: <HI>Ignorantia Scripturaru~,</HI> <NOTE PLACE="marg">Hierom. in Prologo E|&s;aiae.</NOTE> <HI>Chri&s;ti ignorantia e&s;t:</HI> Ignorau~ce of y^e Scriptures is ignoraunce of Chri&s;t. As far as heauen is di&s;tant fro~ earth: &s;o farre ought heauenly thynges al|wayes to be preferred before humane things: yea incomparably ought they alwayes to be preferred.</P>
<P>It is co~pared to the Sunne, who&s;e office is, by &s;preadyng of his radiant and bright beames to expell darknes, and to di&s;po&s;e euery thyng to beare frute: Right &s;o y^e office of Gods word is, with his bright &amp; &s;hinyng beames of grace to expell the darknes of here|&s;ies &amp; errours, to take away the cold fro&s;t of iniquitie, and to di&s;po&s;e and frame euery man and woma~ to bring forth the frutes of pietie &amp; godlynes.</P>
<PB N="13" REF="22">
<P> It is compared to fier, for that it enflameth vs by loue. The two Di&s;|ciples whiche went to Emans, &s;ayd (after that Chri&s;t had interpreted vn|to them in all the Scriptures) did not our hartes burne within vs while he <NOTE PLACE="marg"><HI>Luc.</HI> 24. 23.</NOTE> talked with vs by the way, and ope|ned to vs the Scriptures? and Chri&s;t &s;ayth, I am come to &s;end fier on the <NOTE PLACE="marg"><HI>Luc.</HI> 12. 49.</NOTE> earth, and what is my de&s;ire, but that it be already kindled?</P>
<P>It is likened to a gla&s;&s;e: in this gla&s;&s;e euery man may &s;&eacute;e whence he came, what he is, whether he goeth: his &s;in, his bani&s;hme~t, his mi&s;erie. S. Hiero~ geueth &s;w&eacute;et cou~&s;aile to a cer|tain virgin: <HI>&V;tere lectione diuina, vte|re</HI> <NOTE PLACE="marg">Hierom: in Epi&s;to. ad Demetria|dem virgi|nem.</NOTE> <HI>speculo, vide &s;peculu~, foeda corrigen|da, pulchra co~&s;erua~da, &amp; pulchra facie~|da. Scriptura enim &s;peculu~ e&s;t foeda o&s;te~|dens, &amp; corrige dicens:</HI> V&s;e to read the holy Scripture, v&s;e the gla&s;&s;e, &s;&eacute;e the gla&s;&s;e: That deformitie may be ame~|ded, fayrene&s;&s;e pre&s;erued, and fayre thynges performed. For the Scrip|ture is a gla&s;&s;e &s;hewyng deformitie, &amp; &s;aying amend. Gregory &s;ayth: <HI>Sacra</HI>
<PB REF="23"> <HI>Scriptura tanquam &s;peculum quoddam</HI> <NOTE PLACE="marg">Gregor. in moral.</NOTE> <HI>mentis:</HI> The holy Scripture is as a certaine gla&s;&s;e of the mynde. S. Au|gu&s;t. &s;ayth: <HI>Scriptura &s;ancta &s;it tibi ta~|quam</HI> <NOTE PLACE="marg"><HI>Augu&s;t. in P&s;al.</HI> 48.</NOTE> <HI>speculu~: Speculum hoc habet &s;ple~|dorem non me~dacem, non adulante~, nul|lius per&s;onam amantem. Formo&s;us es? Formo&s;um te ibi vides. Sed cum foedus acce&s;&s;eris, &amp; foedum te ibi videris, noli accu&s;are speculum: ad te redi, no~ te fal|lit &s;peculum, tu te noli fallere:</HI> Let the holy Scripture be to th&eacute;e as a gla&s;&s;e. This gla&s;&s;e hath no deceitfull or flat|teryng brightne&s;&s;e, it is not in loue with any mans per&s;on. Art thou bew|tifull? Thou &s;&eacute;e&s;t thy &s;elfe there bew|tifull. But when thou comme&s;t defor|med, &amp; &s;&eacute;e&s;t thy &s;elfe there deformed: accu&s;e not the gla&s;&s;e, adui&s;e th&eacute;e &s;elfe. The gla&s;&s;e deceiueth th&eacute;e not, deceiue not thou thy &s;elfe.</P>
<P>It is lyke to a cleare fountaine or well. The woma~ of Samaria found <NOTE PLACE="marg"><HI>Ioh.</HI> 4.</NOTE> Chri&s;t at the well. Would you finde Chri&s;t? At the well of his word &s;hall you finde him.</P>
<P>S. Ba&s;ill &s;ayth, the Scripture of <NOTE PLACE="marg"><HI>Ba&s;il. in P&s;al.</HI> 1.</NOTE>
<PB N="14" REF="23"> God is like to Apothecaries &s;hop full of medecines &s;undry &s;ortes, that eue|ry man may there cho&s;e a conuenient remedy for his di&s;&s;ea&s;e.</P>
<P>This is that pillar exhibited to the children of I&s;raell: <HI>Factae &s;unt tene brae</HI> <NOTE PLACE="marg"><HI>Exod.</HI> 10. 22</NOTE> <HI>horribiles in vniuer&s;a terra Aegypti, vbicunque habitabant filij I&s;rael lux e|rat:</HI> There was a thicke darknes vp|on all the la~d of Egypt: but all y^e chil|dren of I&s;raell had light where they dwelled. Where the word of God is, there is light: Where the &s;ame is not, there is darkenes. Without this fie|rie piller, we can not walke in the light. He that walketh in darkne&s;&s;e, <NOTE PLACE="marg"><HI>Ioh.</HI> 12. 35.</NOTE> knoweth not whether he goeth. This is that piller which mightely condu|cteth <NOTE PLACE="marg"><HI>Exod.</HI> 13. 21</NOTE> our vnder&s;tandyng, out of the the Egypt of infidelitie. This is that Lucifer the bright mornyng &s;tarre, whiche commeth before the &s;unne of righteou&s;ne&s;&s;e, by whom the light of grace doth ri&s;e, whom foloweth the day of glory.</P>
<P>This is that &s;tarre of the &s;ea, de&s;|crying port and cou~trey to the &s;aylers
<PB REF="24"> on the &s;ea of this world. This is that &s;tarre, which led the wi&s;e and fayth|full men fro~ a far countrey to Chri&s;t.</P>
<P>This is that mo&s;t heauenly iewell <NOTE PLACE="marg"><HI>Mat.</HI> 13. 45.</NOTE> &amp; trea&s;ure, the precious &s;tone whiche the Chri&s;tian Marchantman &s;ought with great dilige~ce, and care&punc; &amp; when he had found it, &s;old all that he had to buy the &s;ame. He whiche preferreth the word of God before all tran&s;itorie thynges: Which for &s;aketh him &s;elfe, taketh vp his Cro&s;&s;e, and foloweth <NOTE PLACE="marg"><HI>Mat.</HI> 16. 24.</NOTE> Chri&s;t, is truly &s;ayd to &s;ell all that he hath, and to buy the &s;ame.</P>
<P>This is a mo&s;t plea&s;aunt garden. In this garden you may gather many &s;w&eacute;ete flowers: the plantain of &s;ayth, the ro&s;es of patience, the lillies of in|noce~cie, the oliues of mercy, and ma|ny other of mo&s;t excellent vertue. In this garden are planted many goodly and fayre tr&eacute;es, bringyng forth mo&s;t &s;w&eacute;et and delite&s;ome frute: The Ce|ders of contemplation, the Cypru&s;&s;es of noble fame, the Okes of con&s;ta~cie, the Laurels or Bay tr&eacute;es of vertue, and many other &s;uch like.</P>
<PB N="15" REF="24">
<P> It is called a candle or light. The kingly Prophet &s;ayth: thy word is a <NOTE PLACE="marg"><HI>P&s;al.</HI> 118.</NOTE> candle vnto my f&eacute;ete, and a light vnto my pathes. The lighters of this ca~dle (&s;ayth Chri&s;o&s;t.) are the father the <NOTE PLACE="marg"><HI>Chri&s;o&s;t. in cap.</HI> 5. <HI>Mat.</HI></NOTE> &s;onne and the holy gho&s;t. The candle &s;ticke is the Church: or euery godly man hauyng the word. By this ca~dle the th&eacute;efe or fal&s;e teacher is e&s;pyed: &s;o &s;ayth <HI>Theophilact.</HI> <NOTE PLACE="marg"><HI>Theophi|lactus in Luc.</HI> 16. <HI>cap.</HI></NOTE></P>
<P>It is called the bread of the &s;oule: for that it feedeth the &s;oule. Man &s;hall not liue by bread onely, but by euery <NOTE PLACE="marg"><HI>Deut.</HI> 8.</NOTE> word that proc&eacute;edeth out of y^e mouth of God. A fi&s;he can not liue without <NOTE PLACE="marg"><HI>Mat.</HI> 4.</NOTE> water, a &s;h&eacute;epe can not liue without pa&s;ture, this mortall body ca~ not long endure without foode, the &s;oule ca~ not long liue without the word of God. This is the meat of fayth.</P>
<P>This word is light. The people that walked in darkne&s;&s;e haue &s;ene a <NOTE PLACE="marg"><HI>E&s;a.</HI> 9. 1.</NOTE> great light. This is conde~nation, that <NOTE PLACE="marg"><HI>Ioh.</HI> 3. 19.</NOTE> light is come into the world, and men haue loued darknes rather then light, becau&s;e their d&eacute;edes were euill. To giue light to them y^t &s;it in darknes. &amp;c <NOTE PLACE="marg"><HI>Luc.</HI> 2.</NOTE></P>
<PB REF="25">
<P> It is named water: Chri&s;t &s;aid to y^e <NOTE PLACE="marg"><HI>Ioh.</HI> 4. 10. <HI>E&s;ai.</HI> 12. <HI>E&s;ai.</HI> 55. <HI>P&s;al.</HI> 46. <HI>Hier.</HI> 2. <HI>E&s;ai.</HI> 25.</NOTE> woman of Samaria: if thou knewe&s;t the gift of God, &amp; who it is that &s;ayth to th&eacute;e giue me drinke, thou woulde&s;t haue a&s;ked of him, &amp; he would haue geuen th&eacute;e the water of life.</P>
<P>It is a royall and kyngly fea&s;t. <NOTE PLACE="marg"><HI>Mat.</HI> 22. <HI>Luc.</HI> 14.</NOTE></P>
<P>It is the &s;word of the &s;pirit. This &s;word is very nece&s;&s;ary to all that be <NOTE PLACE="marg"><HI>Ephe&s;.</HI> 6.</NOTE> in this warfare. For who goeth to <NOTE PLACE="marg"><HI>Luc.</HI> 22.</NOTE> battaile without a &s;worde. Hee that hath no &s;word let him &s;ell his coate and buy a &s;word.</P>
<P>The &s;piritual Ma~na. Gather your Manna while you haue tyme. The horne of &s;aluation: The incorrupti|ble <NOTE PLACE="marg"><HI>Luc.</HI> 1.</NOTE> &s;&eacute;ede whiche liueth and la&s;teth for <NOTE PLACE="marg">1. <HI>Pet.</HI> 1. <HI>Hier.</HI> 23.</NOTE> euer: A ha~mer that breaketh the hard &s;tone: A key that giueth entry into the hou&s;e, which is the kyngdome of <NOTE PLACE="marg"><HI>P&s;al.</HI> 45. <HI>Origen. in num. Hom.</HI> 18. <HI>pag. vlt. Augu&s;t. in P&s;al.</HI> 86. <HI>Luc.</HI> 5. <HI>Luc.</HI> 4. <HI>Act.</HI> 13.</NOTE> of heauen: The &s;cepter of the kyng|dome: An arrow that pearceth y^e ene|my: A heaue~ly trumpet: A net enclo|&s;ing and bringyng vs together: The word of grace: The word of &s;aluatio~: The word of reco~ciliation: The word of truth: The word of vertue: The
<PB N="16" REF="25"> word of lyfe euerla&s;tyng: The word <NOTE PLACE="marg">2. <HI>Cor.</HI> 5. <HI>Ebtu.</HI> 2. <HI>Iac.</HI> 1. 2. <HI>Cor.</HI> 6. <HI>Rom.</HI> 1. <HI>Ioh.</HI> 6. 1. <HI>Ioh.</HI> 1. <HI>P&s;al.</HI> 40. 1. <HI>Cor.</HI> 7. <HI>E&s;ai.</HI> 39. 8. <HI>Mat.</HI> 21.</NOTE> and way of righteou&s;ne&s;&s;e: yea righ|teou&s;ne&s;&s;e it &s;elfe: Grace and veritie: The wi&s;edome of God in a mi&s;terie: That good word whereof E&s;ay &s;pea|keth: which is called good, for that it bringeth all goodne&s;&s;e: And (to con|clude) it is called the kyngdome of God: The kyngdome of God &s;halbe taken from you, and giue~ to a nation bringyng forth the frutes therof.</P>
<P>The premi&s;&s;es con&s;idered, I may &s;ay with the Prophet Hieremie, <HI>Ter|ra,</HI> <NOTE PLACE="marg"><HI>Hier.</HI> 22. 29</NOTE> <HI>terra, terra, audi verbum Domini:</HI> O thou earth, earth, earth, heare the word of the Lord. The fooli&s;he carle Nabal &s;till carieth earth in his eyes, earth in his eares, and earth in his toung. Aboue all thynges he de&s;ireth to &s;&eacute;e earth, to heare of earth, and to &s;peake of earth. Many Nabals, many carles, many fooles. But one thyng is nece&s;&s;ary, one thyng is nece&s;&s;ary, one thyng is nece&s;&s;ary, &amp; that is the word of God. Mary hath cho&s;en the good part, whiche &s;hall not be taken away <NOTE PLACE="marg"><HI>Luc.</HI> 10. <HI>vlt. ver&s;.</HI></NOTE> from her.</P>
<PB REF="26">
<P> The fir&s;t precept that I&s;ocrates gaue to prince Demonicus was &tgr;&iacugr;&mgr;&agr; &tgr;&ogragr;&ngr; &thgr;&egr;&oacugr;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">: feare God.</P>
<P>The fir&s;t law that &s;hould be geuen to any man &s;ayth Plato, &s;hould be to the encrea&s;e of godlynes.</P>
<P>The chiefe&s;t oth which the Athe|niens toke, was this: <HI>Pugnabo pro fa|cris &amp; cum alijs &amp; &s;olus.</HI> In defence of Religion I will fight, both in compa|ny and alone. Among the Atheniens no king was created, before he had taken orders and was a prie&s;t. They iudged the wi&s;e&s;t, be&s;t, and mo&s;t re|nowned, to be fitte&s;t to offer &s;acrifice to their Gods, to the great &s;hame of Chri&s;tia~s now adayes, which thinck the mo&s;t abiect &amp; outca&s;t good inough, to take vpon him &s;o high and holy a function. The auntient Romaines, through y^e in&s;tinct of nature, thought &s;o reuerently of religion, that they &s;ent their children, yea euen the no|ble&s;t men of Rome, &s;ent their &s;onnes into <HI>Hetruria,</HI> to learne the &s;eruice of God. Nowadayes a meane gentle|man thinketh his childe to good, to
<PB N="17" REF="26"> learne and profe&s;&s;e true religio~. Here|by it is cleare and euident, what care heathe~ men ignorant of the true wor|&s;hipping of God, haue had of Religio~. Poets by their feyninges haue com|mended it, Oratours haue exhorted vnto it, Philo&s;ophers haue thought it nece&s;&s;ary in a common wealth, co~|mon people haue &s;worne to defend it, Noble men haue preferred it, Kinges haue profe&s;&s;ed it. There is no religi|on without the word of God. We haue the vnder&s;tanding of the will of God by his onely word. For without y^e &s;ame, our &s;ight is blindnes, our vn|der&s;ta~ding ignorance, our wi&s;edome fooli&s;hnes, our deuotio~ deuili&s;hnes.</P>
<P>The profite &amp; fruite of this heaue~ly word, is wonderfull. All &s;cripture <NOTE PLACE="marg">2. <HI>Tim.</HI> 3. 16</NOTE> geuen by in&s;piration of God, is profi|table <NOTE PLACE="marg"><HI>Rom.</HI> 15. 4</NOTE> to teach, to reproue, to correct, to in&s;truct in righteou&s;nes, that we may be patient and finde comfort. S. Augu&s;t: &s;ayth, <HI>In &s;cripturis didicimus Chri&s;tum, in &s;cripturis didicimus Eccle|&s;iam:</HI> <NOTE PLACE="marg"><HI>Augu&s;t. tom.</HI> 2. <HI>Epi&s;t.</HI> 166.</NOTE> In the &s;criptures we haue lear|ned Chri&s;t, in the &s;criptures we haue
<PB REF="27"> learned the church. S. Ba&s;ill: &s;ayth, <NOTE PLACE="marg">Ba&s;il. in co~|cione: quod Deus non cau&s;a ma|lorum.</NOTE> <HI>&V;erbum Dei ex quo &s;olo no&s;citur deus, regiam via~ monstrat, &amp; est lucerna pe|dum nostrorum:</HI> The word of God by the which onely God is knowne, &s;heweth the kinges highway, and is the light of our feete.</P>
<P>We learne fayth in the &s;criptures. S. Hilary &s;ayth to the Emperour <NOTE PLACE="marg">Hilarius ad Imperat. Con&s;tant.</NOTE> Con&s;tantinus: <HI>Fidem Imperator quae|ris? audi eam, no~ de nouis chartulis, &s;ed de dei libris:</HI> Doth your Maie&s;tie &s;&eacute;eke the fayth? Heare it then, not out of a|ny new &s;chrolles, but out of the booke of God.</P>
<P>S. Ambro&s;e &s;ayth, <HI>Chri&s;tus oritur</HI> <NOTE PLACE="marg"><HI>Ambro&s;. in Hexam: lib.</HI> 4. <HI>cap.</HI> 1.</NOTE> <HI>in lectione &s;cripturarum &s;ol iu&s;ticiae:</HI> In reading the &s;criptures, Chri&s;t the &s;un of righteou&s;nes ri&s;eth. To be &s;hort, S. Augu&s;t: &s;ayth, <HI>verbo Dei docemur in omnibus:</HI> By the word of God w&eacute;e are in&s;tructed in all thinges. All thinges nece&s;&s;ary to &s;aluation are co~|tayned in y^e &s;cripture: for profe wher|of, (becau&s;e other matters call me awaye) I leaue briefly the&s;e places: Ioh: 14. 25. ver&s;. 2. Timo: 3. 15. Luc:
<PB N="18" REF="27"> 14. 17. Math: 22. 4. ver&s;e. E&s;ai: 5. 4. ver&s;e. This matter is proued out of the mo&s;t auntient fathers: <HI>Irenae|us</HI> and <HI>Tertullian,</HI> read <HI>Irenaeus. lib.</HI> 3. <HI>cap.</HI> 1. and 4. <HI>Tertul. de prae&s;cript. haeres.</HI> As many as drincke of this heauenly fountayne, &s;hall receiue be|nefite of it: the blind &s;hall &s;ee, the deaf &s;hall heare, the dumme &s;hall &s;peake, the lame &s;hall walke, fooles &s;hall be wi&s;e, the &s;icke &s;hal be whole, the dead &s;hall reuiue. The drincking of this fountayne, hath made many proud men, humble: many couetous mi&s;ers mercifull: many faythles, faythfull: many filthy fornicators, cha&s;t: many furious and wrathfull, m&eacute;eke, and milde: many &s;louthfull and drou&s;ie, vigilant and watchfull: many feare|full, bold: yea and euen contemners of Phalaris Bul: many Saules, ma|ny Paules: manye manye children of darcknes, the children of light. God by his worde, offereth to vs his mer|cifull hand: by fayth we geue to God our hand: and the &s;acraments are as a third hand, which confirme and &s;ta|bli&s;h
<PB REF="28"> the ioyning of the other two to|gether. If you feare the iudgement of &s;inne: This mo&s;t pretious worde offereth you righteou&s;nes in Chri&s;t: if you feare death, it offereth lyfe: If you feare the fire of hel, it offereth the ioyes of heauen: and breefely, you haue in this word, whence you may take both in lyfe recreation, and in death pre&s;eruation. Moy&s;es hauing the word of God, could diuide the &s;ea. The Apo&s;tles (although poore fi&s;her|men) with the worde of God ouer|came the world. The blinde which heard the voyce of Chri&s;t, receiued &s;ight: The dombe &s;peach, wherewith they glorified God: the lame &s;tre~gth, which they applied to the &s;eruice of God: the deaf hearing, whereby they became attentiue hearers of this gra|tious worde. Chri&s;t &s;ayd to the ru|lers daughter: Mayde ari&s;e, and &s;he <NOTE PLACE="marg"><HI>Mat.</HI> 9. <HI>Luc.</HI> 8.</NOTE> aro&s;e &s;traight waye. He &s;ayd to the widowes &s;onne: young man I &s;ay to th&eacute;e ari&s;e, and he that was dead &s;at vp <NOTE PLACE="marg"><HI>Luc.</HI> 7.</NOTE> and began to &s;peake. And to Lazarus he cryed with a lowd voyce: Lazarus <NOTE PLACE="marg"><HI>Io.</HI> 11.</NOTE>
<PB N="19" REF="28"> come forth, &amp; he that was dead came forth, bound hand and foote. The te~|pe&s;tnous windes heard his voyce, and forthwith they were alayed: the &s;ea &amp; waues heard it, &amp; they became calme: men po&s;&s;e&s;&s;ed with deuils heard it, and they obeied: yea the very deuils hearing his voyce, humbled them|&s;elues. O deaf and ob&s;tinat mindes of wicked men: O you that lye groue|ling on the ground, and haue no fee|ling of thinges aboue&punc; Chri&s;t crieth dayly. Dam&s;ell ari&s;e: young man I &s;ay to thee ari&s;e: Lazarus come forth: dead &s;inner, embrace lyfe: But all are in a deepe &s;l&eacute;epe; a &s;l&eacute;epe of &s;inne; and neglect to awake. Yet the&s;e mi&s;era|ble men ought to reme~ber, that y^e day will come, y^e day wil come when (wil they, nil they) they &s;hall heare the voyce of the &s;onne of God comming in the cloudes; with great power and maie&s;tie: Then &s;hall they &s;tand be|fore his iudgement &s;eate. Then &s;hall they heare to their endle&s;&s;e &s;mart the thu~der of the law: depart from me ye cur&s;ed, into euerla&s;tyng fier which is <NOTE PLACE="marg"><HI>Mat.</HI> 25. 41.</NOTE>
<PB REF="29"> prepared for the deuils &amp; his angels.</P>
<P>Heare therefore the word of God, while you haue tyme: Con&s;ider the <NOTE PLACE="marg"><HI>Rom.</HI> 13.</NOTE> &s;ea&s;on: it is now tyme to ari&s;e from &s;l&eacute;epe. It is now high tyme to heare: You haue no colour of excu&s;e. What more could haue bene done for the vy|neyard? <NOTE PLACE="marg"><HI>E&s;ai.</HI> 5.</NOTE> All thinges inuite, moue, and de&s;ire you to heare. The clearenes of the holy Scriptures calleth you. For the Scriptures generally are ea&s;ie &amp; cleare. So &s;aith S. Paul: If our Go&s;|pell <NOTE PLACE="marg">2. <HI>Cor.</HI> 4. 3.</NOTE> be hid, it is hid to them y^t are lo&s;t. So &s;ayth the Prophet O&s;eas: The <NOTE PLACE="marg">O&s;eas vlt. cap. vlt. ver.</NOTE> wayes of the Lord be &s;traight: but the wicked &s;hall fall in them. So &s;ayeth the Prophet Dauid: The Scriptures <NOTE PLACE="marg"><HI>P&s;al.</HI> 118.</NOTE> are a candle &amp; a guide to our f&eacute;ete. So &s;aith the old father Origene: <HI>Clau&s;um</HI> <NOTE PLACE="marg"><HI>Origen. in Exod. Hom.</HI> 9.</NOTE> <HI>est negligent ibus, iuuenitur quare~tibus:</HI> If is &s;hut from the negligent: but it is opened to them that &s;&eacute;eke, &amp; knock for it. So &s;ayth <HI>Clemens Alexandri|nus:</HI> <NOTE PLACE="marg"><HI>Clem. A|lex. in O|rat. Adhor. Ad Gentes. pagina.</HI> 63.</NOTE> <HI>Audite qui e&s;tis longe, Audite qui prope: nullis celatum e&s;t verbum, lux est communis, omnibus illuce&s;cit homi|nibus. Nullus e&s;t in verbo Cimmerius,</HI>
<PB N="20" REF="29"> <HI>festinemus ad &s;alutem, ad regeneratio|nem:</HI> Hearken ye that be far of, hear|ken ye that be neare. The worde of God is hid from no man: It is a light common vnto all men: There is no darknes in Gods word. Let vs make ha&s;t to &s;aluation, to regeneration. So <HI>Fulgentius: <HI>In Scripturis diuinis abun|dat</HI></HI> <NOTE PLACE="marg">Fulgentius in Serm. de Co~fe&s;&s;ori|bus.</NOTE> <HI>&amp; quod robustus comedat, &amp; quod paruulus &s;ugat:</HI> In the Scriptures of God there is plenty &s;ufficient, both for the &s;trong to eate, and for the litle one to &s;ucke. So <HI>Irenaeus: <HI>Scripturae in</HI></HI> <NOTE PLACE="marg"><HI>Iraeneus. lib.</HI> 1. <HI>cap.</HI> 31</NOTE> <HI>aperto &s;unt, &amp; &s;ine ambiguitate, &amp; &s;imi|liter ab omnibus audiri po&s;&s;unt:</HI> The Scriptures are playne, and without doubtfulnes, and may be heard indif|fere~tly of all men. So &s;ayth Chri&s;o&s;t. <NOTE PLACE="marg"><HI>Chri&s;o&s;t. in</HI> 2. <HI>The&s;&s;. Hom.</HI> 3.</NOTE> <HI>Omnia clara &amp; plana &s;unt in Scripturis diuinis: quaecu~que nece&s;&s;aria &s;unt, mani|festa &s;unt:</HI> All thynges are cleare and plane in the holy Scriptures: what|&s;oeuer thyng is nece&s;&s;ary for vs, is al|&s;o manife&s;t. So &s;ayth <HI>Epiphanius Lib.</HI> 2. So &s;ayth Saint Hierom. in P&s;al. 86. So (to conclude) Gregory: &s;ayth <NOTE PLACE="marg">Greg. in E|pi&s;t. ad Le|andrum.</NOTE> it is a &s;treame wherin the litle lambe
<PB REF="30"> may wade, and the great Elephantes may &s;wymme.</P>
<P>But touchyng the di&s;cour&s;e of na|turall rea&s;on, S. Ambro&s;e &s;ayth that, No creature in earth or in heauen, is able to reache to the depth of the&s;e thyngs. The&s;e are his wordes: <HI>Mens</HI> <NOTE PLACE="marg"><HI>Ambro&s;. ad Gratianum de fide. lib.</HI> 1. <HI>cap.</HI> 5.</NOTE> <HI>deficit, vox &s;ilet, non mea tantum &s;ed an|gelorum: &s;upra pote&s;tates, &s;upra ange|los, &s;upra Cherubim, &s;upra Seraphim, &s;upra omne~ &s;en&s;um e&s;t:</HI> The mynde is a&s;tonyed, the voyce fayleth, not onely of me, but al&s;o of y^e angels: it is aboue the powers, aboue y^e angels, aboue the Cherubins, aboue y^e Seraphins, &amp; aboue all maner of vnder&s;tandyng.</P>
<P>Notwith&s;tandyng all the&s;e excel|le~t properties of Gods word, and mo then a thou&s;and thou&s;and tounges ca~ declare: We become Citizens of Co|razin, Beth&s;aida, and Capharnaum. Tyrus, Sido~, Sodom, the Qu&eacute;ene of the South, the men of Niniue, and that barbarous Eunuche, &s;hall ri&s;e a|gayn&s;t <NOTE PLACE="marg"><HI>Act.</HI> 8.</NOTE> vs in the day of iudgement. If &s;uch preachyng had bene in Tyrus &amp; Sidon, as hath bene in England (e&s;|pecially
<PB N="21" REF="30"> the&s;e xx. yeares): they would haue repe~ted in &s;ackcloth and a&s;hes. Therfore it &s;halbe ea&s;ier for Tyrus &amp; Sidon at the day of iudgeme~t, the~ for England. If y^e mighty workes which haue bene done in England, had bene done among them of Sodom: They had remained without plague of fire and brim&s;tone. The Qu&eacute;ene of the South &s;hall ri&s;e again&s;t vs at the day of iudgement. A woman &amp; a Qu&eacute;ene, a frayle &s;exe, the weaker ve&s;&s;ell, yet of Princely power: men the &s;tronger ve&s;&s;ell, and yet mo&s;t of them not of Princely power. She was a &s;traun|ger: we are now <HI>Domestici:</HI> of the hou&s;hold. She wanted the promi&s;es of Me&s;&s;ias: we haue the promi&s;es of Me&s;&s;ias. She came to Salomo~ a wi&s;e man certainly, yet a mortall and &s;in|full man, whiche could not helpe her but in externall thynges, and therein peraduenture barely and &s;lenderly: we refu&s;e to come to Chri&s;t God and man, who can helpe vs in all thyngs, who is all in all, and all to all. She came to heare the wi&s;edome of Salo|mon?
<PB REF="31"> Wo~derfull was his wi&s;edome: his wi&s;edome exceeded y^e wi&s;edome of all the~ of the Ea&s;t, &amp; all the wi&s;edome of the Egyptia~s: he exc&eacute;eded all me~ in wi&s;edome: he wrote iij. thou&s;a~d Pro|uerbes. His &s;onges were a thou&s;a~d &amp; fiue. He di&s;puted of trees, euen from y^e Ceder tr&eacute;e that groweth in Libano~, vnto the I&s;op that &s;pringeth out of the wall. And he di&s;puted of bea&s;tes, foules, wormes and fi&s;hes. There came of all nations to heare the wi&s;e|dome of Salomon, &amp; from all kynges of the earth whiche had heard of his wi&s;edome. But behold he that prea|cheth this day out of y^e &s;hip, is greater then Salamon, and preacheth farre greater and better matters. Notwith+&s;ta~ding fooles refu&s;e to heare his prea|chyng. This famous Qu&eacute;ene came to Salomon from far, &amp; out of a &s;w&eacute;ete, and frutefull countrey, the frutefull Arabia, called al&s;o Saba: &s;o frutefull that it bringeth corne and fruite twi&s;e in the yeare, where groweth all kind of &s;pices, and &s;w&eacute;et gummes: and the Townes are vnwalled, becau&s;e the
<PB N="22" REF="31"> people do liue alwayes in peace. But we neglect to walke a litle way with|in the walles of our Cities, &amp; to leaue ill ayre, ill &s;oyle, ill company, ill exer|ci&s;es, ill maners, to come to Chri&s;t. She came with great perill: we may come without perill, yet we come not. She left her happy kyngdome, &amp; with long and painful trauaile, came to Salomon: we haue Chri&s;t in the kyngdome of England, without lea|uing of kyngdome, and with litle tra|uaile may wee heare him: yet wee heare him not. She came with giftes: She came to Hieru&s;alem with a very <NOTE PLACE="marg"><HI>Reg.</HI> 10. 2. <HI>Paralip.</HI> 2. 9 <HI>Mat.</HI> 12. 3.</NOTE> great trayne, with Camels that bare &s;w&eacute;et odours: &amp; gold exc&eacute;edyng much, and precious &s;tones. But wee may haue acce&s;&s;e to Ie&s;us Chri&s;t, co~myng <NOTE PLACE="marg"><HI>E&s;ai.</HI> 55. 1.</NOTE> without trayne, without gifts: Come to the waters all ye that be thir&s;ty, &amp; ye that haue no money come buy. &amp;c. We refu&s;e grace offered fr&eacute;ely. This noble Queene knew Salomo~ by one|ly fame: we know Chri&s;t by his ma|nifold miracles, &amp; yet we come not, yet we beleue not, yet we bring forth
<PB REF="32"> no good fruites. Therfore iu&s;tly &s;hall we be condemned. It is &s;hamefull to be vanqui&s;hed of a woman, more &s;hamefull of an heathe~ woman, mo&s;t &s;hamefull in &s;uch a cau&s;e.</P>
<P>The men of Niniue &s;hall ri&s;e a|gayn&s;t vs and condemne vs, and re|proue vs of vnbeliefe: not by authori|tye, but by compari&s;on of the better act. They heard Ionas a very man: we reiect Chri&s;t God &amp; man. They heard Ionas a &s;traunger: we neglect to heare Chri&s;t a Sauiour, a father, a mai&s;ter, a freind, co~nuer&s;ant with vs many yeares. They repented at the preaching of Ionas: we repent not at the preaching of Chri&s;t. Ionas preached but only thr&eacute;e dayes: Chri&s;t hath preached mo&s;t gratiou&s;ly, and mercifully the&s;e Twenty yeares in England: and for all his &s;o gratious and mercifull preaching, we repent not. Ionas wrought no miracle: Chri&s;t hath wrought many marue|lous miracles. He hath mightely de|liuered vs from Pharao of Egipt, from Nabuchadnazer of Babilon,
<PB N="23" REF="32"> from Holofernes of Syria, and hath miraculou&s;ly pre&s;erued Iudith of England, &amp; her people. For all the&s;e graces and giftes, w&eacute;e are nothing thankfull: we are become carnall go&s;|pellers: w&eacute;e waxe colde in religion: the Papi&s;tes waxe whot, &amp; we waxe colde: I knowe it. We amend <HI>Man|drabuli more,</HI> as &s;ower ale in &s;om|mer: we become euery day wor&s;e &amp; wor&s;e.</P>
<P>That barbarous Eunuche of the <NOTE PLACE="marg"><HI>Act.</HI> 8.</NOTE> Queene of the Ethiopians, &s;hall at the day of iudgement ri&s;e agayn&s;t vs and condemne vs. He was an Eu|nuche, flori&s;hing in authoritye, e&s;ti|mation, &amp; riches: and yet for all that, in his iorney &s;itting in his chariot, he read E&s;aias the prophet. Moreo|uer he vnder&s;tode not what was con|tayned in the prophet. He aun&s;we|red Philip not onely gentlely and courteou&s;ly, (albeit he a&s;ked him &s;ay|ing, vnder&s;tande&s;t thou what thou reade&s;t:) but al&s;o de&s;ired him, (not|with&s;tanding he was clothed in poore attire,) that he would come vp and
<PB REF="33"> &s;it with him in the chariot. You &s;&eacute;e the promptnes of his minde: you &s;ee the godly ferue~cie of a barbarous Eu|nuche. Chri&s;o&s;t. largely and &s;w&eacute;etely di&s;cour&s;ing of this matter, in fine con|cludeth thus: <HI>Idoneus e&s;t barbarus i&s;te</HI> <NOTE PLACE="marg"><HI>Chri&s;o&s;t. in Gen. Hom.</HI> 35.</NOTE> <HI>qui nobis omnibus doctor fiat:</HI> This barbarous Eunuch, is m&eacute;ete to be a doctour and teacher to vs all.</P>
<P>Sithence the ca&s;e thus &s;tandeth that we are wearye of &s;piritual Man|na, the be&s;t meate: and demeane our &s;elues with the vnthankfull I&s;rae|lites vngratiou&s;ly in heart, word, and worke again&s;t God and Moy&s;es, &s;ay|ing: <HI>Anima nostra nau&s;eat &s;uper cibo</HI> <NOTE PLACE="marg"><HI>Num.</HI> 21. 5.</NOTE> <HI>i&s;to leui&s;&s;imo:</HI> Our &s;oule lotheth this light bread: we may a&s;&s;uredly loke to be plagued with the I&s;raelites. God <NOTE PLACE="marg"><HI>P&s;al.</HI> 7. 12.</NOTE> is a righteous iudge, &s;trong and pati|ent, and God is prouoked euery day. If a man will not turne, he wil whet his &s;word, he hath bent his howe, and hath made it ready. He hath prepa|red for him the in&s;truments of death: he hath ordained his arrowes again&s;t the per&s;equtours. Behold the day is <NOTE PLACE="marg"><HI>Amos.</HI> 8. 11.</NOTE>
<PB N="24" REF="33"> come (&s;ayth the Lord) that I will &s;e~d a famine in the land: not a famine of bread, nor a thir&s;t of water, but a hunger, &amp; thir&s;t of hearing the word of God. And they &s;hall wander from &s;ea to &s;ea: and from the North vnto the Ea&s;t &s;hall they runne to and fro, to &s;&eacute;eke the word of the Lord. In that day &s;hall the fayre virgins, and the young men peri&s;h for thir&s;t. He will al&s;o &s;end famine of bread, pe&s;tilence, fire, and &s;word, he will &s;end Tamer|lane, Nabuchadnazer, the ho&s;t of Se~|nacherib, Titus and Ve&s;patian. The Syrians &s;hall deuoure before, and the Phili&s;tines behinde. He will de|&s;troy <NOTE PLACE="marg"><HI>Mat.</HI> 22.</NOTE> murtherers, &amp; burne vp their ci|tie, &amp; (as E&s;ay &s;ayth) the leage which <NOTE PLACE="marg"><HI>E&s;ay.</HI> 28. <HI>d.</HI> 15. 18.</NOTE> they haue made with death and hell, &s;hall be di&s;anulled. He &s;uffereth long, he is a patient God. It is &s;ayd that he hath leaden feete: but he hath iron handes. He commeth &s;lowlye, but when he commeth he payeth home. Violatours, and contemnours, of Gods word alwayes haue bin puni|&s;hed. For this fault Adam and Eue
<PB REF="34"> were bani&s;hed out of Eden, a mo&s;t fruitfull and delight&s;ome garden, in|to <NOTE PLACE="marg"><HI>Gen.</HI> 3.</NOTE> a valley of teares, mi&s;erie, and ca|lamitye, there to eate their bread with the &s;weate of their face. The e|nemies of Noah were mi&s;erablye <NOTE PLACE="marg"><HI>Gen.</HI> 7.</NOTE> drowned in the floud. The enemies of Lot were de&s;troyed with brim|&s;tone <NOTE PLACE="marg"><HI>Gen.</HI> 19.</NOTE> and fire. The I&s;raelites were greuou&s;ly puni&s;hed and plagued, as Moy&s;es and the Prophets in many places make mention. Dauid lo&s;t <NOTE PLACE="marg">1. <HI>Paral. ca.</HI> 21.</NOTE> &s;euenty thow&s;and men plagued with pe&s;tilence. Ab&s;olon was hanged, <NOTE PLACE="marg">2. <HI>Sam.</HI> 18.</NOTE> &s;layne, and ca&s;t into a pit. Saule was &s;ore plagued, depo&s;ed from his king|dome, <NOTE PLACE="marg">1. <HI>Reg.</HI> 15. 18. <HI>and. la&s;t. cap.</HI> 1. <HI>Paral.</HI> 10.</NOTE> afflicted and vexed with a de|uill, and finally &s;layne with his thr&eacute;e &s;onnes, his harnes bearer, and all his men, in one day. Sedechias was &s;ent <NOTE PLACE="marg">4. <HI>Reg.</HI> 25. 3. <HI>Ren.</HI> 12. 2. <HI>Paral.</HI> 32. <HI>Exod.</HI> 14. <HI>Act.</HI> 12. 4. <HI>Reg.</HI> 9.</NOTE> into Babilon and made blinde. Robo|am the &s;onne of Salomon, of twelue tribes lo&s;t tenne. Sennacherib was &s;layne of his &s;onnes. Pharao with all his chiualrie was drowned in the red &s;ea. Herod horriblely ended his lyfe. Ie&s;abel was ca&s;t out of a window,
<PB N="25" REF="34"> and doggs did eate her. Ionas was <NOTE PLACE="marg"><HI>Ionae.</HI> 1.</NOTE> ca&s;t into the &s;ea. A certayne Prophet was killed by a Lyon. The children <NOTE PLACE="marg">3. <HI>Reg.</HI> 20. 4. <HI>Reg.</HI> 2. 24</NOTE> that mocked Eli&s;eus were torne of beares. Corazin, Beth&s;aida, and Caphernaum were cur&s;ed with woe <NOTE PLACE="marg"><HI>Mat.</HI> 11.</NOTE> woe, and ca&s;t downe to hell. That famous citie Hieru&s;ale~, named &s;ome|tyme the holye citye, was piteou&s;lye plagued, made euen to the ground <NOTE PLACE="marg"><HI>Miche.</HI> 3. <HI>Luc.</HI> 19.</NOTE> with the children within it, de&s;troyed &s;tick and &s;tone, and turned to a heape of &s;tones, for contemning the graci|ous and mercifull vi&s;itation: re|iecting Chri&s;tes heauenly word, mi|racles, and all his benefites. So Chri&s;t prophecied, and &s;o it came to pa&s;&s;e. For the &s;ame fault, (truely a horrible fault) the kingdome of the Romaines was de&s;troyed, the king|dome of y^e Chaldeans, the kingdome of the Macedonians, the kingdome of the Per&s;ians, the kingdome of the Carthaginia~s, and many other moe. Paule preached to the Collo&s;&s;ians, Hierapolians, and Laodiceans, but they conte~ned his wordes, and there|fore
<PB REF="35"> (as Oro&s;ius witne&s;&s;eth) the earth <NOTE PLACE="marg"><HI>Oro&s;ius. lib.</HI> 7. <HI>cap.</HI> 5.</NOTE> opened and &s;wallowed them vp. O Hieru&s;alem Hieru&s;alem, thou that <NOTE PLACE="marg"><HI>Mat.</HI> 23. <HI>Luc.</HI> 13.</NOTE> kille&s;t the Prophets and &s;tone&s;t them which haue bene &s;ent vnto th&eacute;e, how ofte~ would I haue gathered thy chil|dren together, euen as a henne gathe|reth her chickens vnder her winges, and ye would not: behold, your hou&s;e is left vnto you de&s;olate.</P>
<P>O England england which conte~|ne&s;t the word of god, and deale&s;t vn|thankfully with them that are &s;ent vnto th&eacute;e, hating them that rebuke <NOTE PLACE="marg"><HI>Amos.</HI> 5. 10</NOTE> thee in the gate, and abhorring them that &s;peake vprightly, how oft (&s;ayth Chri&s;t) woulde I haue gathered thy children together, as a henne gathe|reth her chickens vnder her winges, &amp; ye would not. Behold, your hou&s;e &s;hall be left vnto you de&s;olate, and the vineyard &s;hall be let out vnto o|ther <NOTE PLACE="marg"><HI>Mat.</HI> 21.</NOTE> hu&s;bandmen, which &s;hall yelde fruite in due &s;ea&s;on: except ye &s;pede|ly <NOTE PLACE="marg"><HI>Mat.</HI> 3</NOTE> repent. For now is the Axe layd to the roote of the tr&eacute;e: and euery tr&eacute;e that bringeth not forth good fruite,
<PB N="26" REF="35"> &s;hall be cut downe and ca&s;t into the sire. Therefore know the tyme, re|deme the tyme while you haue time. The &s;wallow knoweth her time: The Crane knoweth her tyme. The whery man taketh his tyde: The &s;ea|man his gale: The Smith &s;tryketh while&s;t the Iron is whot. The hu&s;|bandman felleth his corne when it is ripe: y^e harue&s;t ma~ maketh haye whe~ the &s;unne &s;hineth: The &s;ower ca&s;teth his &s;&eacute;ede, when the ground is melow. As yet the &s;unne &s;hineth, as yet is the acceptable tyme, as yet to day la&s;teth, as yet the gate is open, as yet grace is offered, yet the tyde &s;er|ueth, and yet Chri&s;t cryeth by his preachers, Earth, earth, earth heare the word of the Lord. Therfore, e&s;|pecially con&s;idering the &s;ea&s;on, after the exa~ple of this people, let vs with all indeuour and feruencye prea&s;&s;e v|pon Chri&s;t, to heare his &s;w&eacute;ete and comfortable worde. Thus much for the fir&s;t part.</P>
<P><HI>And he &s;tood by the lake of Ge|nezareth and &s;awe two &s;hyps &s;tand</HI>
<PB REF="36"> <HI>by the lakes &s;ide: but the fi&s;hermen. &amp;c.</HI> The place is noted where the&s;e thinges were done. Mathew &amp; Marke call it the &s;ea of Galilee. It is called al&s;o y^e &s;ea of <HI>Tiberias.</HI> The place was plea&s;au~t and delectable, not without goodly pa&s;tures. Nighe to the &s;ame were many goodly and populous Ci|ties: as Capharnau~, Beth&s;aida, Co|razin, the regio~ of the ten Cities, and <NOTE PLACE="marg"><HI>Ege&s;ip. lib.</HI> 3. <HI>cap.</HI> 26. <HI>de excidio Hiero&s;o. Io&s;ephus. lib.</HI> 3. <HI>cap.</HI> 18. <HI>Belli Iudaici. Plin. lib.</HI> 5. <HI>cap.</HI> 15.</NOTE> the region of the Gadarenes. In the&s;e Cities he often taught, both in their Synagoges and hou&s;es, as occa&s;ion &s;erued. You haue an elegant de&s;crip|tion of this place in <HI>Ege&s;ippus, Io&s;e|phus,</HI> and <HI>Plini.</HI></P>
<P>Here he &s;aw two &s;hyppes: but the fi&s;herme~ were gone out of them, and were wa&s;hyng their nets. They had now no hope at all to catche any fi&s;h: but God of his infinite mercy, doth often tymes, &s;hew his power in wor|kyng, when thynges are pa&s;t all hope of good recouery.</P>
<P><HI>And whe~ he was entred into one of the &s;hyppes, which belonged to Simon: he prayed him, that he would</HI>
<PB N="27" REF="36"> <HI>thru&s;t out a litle from the land. &amp;c.</HI> Behold the wonderfull humilitie of Chri&s;t, he might haue commaunded, but hee prayeth. For the earth is the Lordes and all that therein is, the co~|pa&s;&s;e of the world, and they that dwel therein &amp;c. Learne humilitie of this <NOTE PLACE="marg"><HI>P&s;al.</HI> 24.</NOTE> Doctour of humilitie, the be&s;t doctour that euer was, who &s;ayth: Learne of <NOTE PLACE="marg"><HI>Mat.</HI> 11. 29.</NOTE> me: for I am m&eacute;eke and low in hart. Whiche whole&s;ome coun&s;aile that excellent &amp; learned diuine S. Augu&s;t. <NOTE PLACE="marg"><HI>Augu&s;t. Tom.</HI> 10. <HI>de verbis Do|mini &s;ecun|dum Mat. &s;ermo.</HI> 10.</NOTE> notyng &s;ayth: <HI>Ille ille cui omnia tra|didit Pater. &amp;c:</HI> That: euen y^e king of kinges and Lord of Lordes, and one|ly &s;on of the euerliuyng God to who~ the father had geuen all thynges. &amp;c. &s;ayth not, learne of me to make the world: or to ray&s;e the dead: but to be hu~ble &amp; m&eacute;eke. O whol&s;ome &amp; com|fortable cou~&s;aile. O faithful doctour: humble Doctour, Lord, and Mai&s;ter of mankind. He would not teach that he was not: he would not commaund that he him &s;elfe did not. Con&s;ider <NOTE PLACE="marg"><HI>Act.</HI> 1. <HI>Ezech.</HI> 34.</NOTE> this you which with ill &s;hepheards by force and cruelty gouerne.</P>
<PB REF="37">
<P> <HI>And he &s;ate down and taught the people out of the &s;hippe.</HI> Chri&s;t eue|ry where and alwayes &s;heweth him &s;elfe a Sauiour, and is &s;et forth vnto vs in the Go&s;pell, preachyng diuers and &s;undry wayes: Walkyng on the land, &s;ittyng in the &s;hyp, paynefully trauailyng by the way, &s;ittyng vpon the well, in the Synagogues, in the &s;tr&eacute;etes, in hou&s;es, in wildernes, vpo~ hils. He healed the &s;icke, he comfor|ted the afflicted.</P>
<P>Doth not wi&s;edome crie: doth not <NOTE PLACE="marg"><HI>Prou.</HI> 8. 1.</NOTE> vnder&s;tandyng put forth her voyce? She &s;ta~deth in the top of high places, by the way in the place of the pathes. She crieth at the gates of Cities, and at the entries of mens doores. The&s;e thynges accordyng to the letter, are be&s;t &s;poke~ of Chri&s;t, which preached the Go&s;pell publiquely, not onely in Synagogues, and temples, but al&s;o in other places where the people a&s;|&s;embled together.</P>
<P>Vpon the mou~taine he made that <NOTE PLACE="marg"><HI>Mat.</HI> 5. 6. <HI>&amp;</HI> 7.</NOTE> excellent and pa&s;&s;ing Sermon, writ|ten in Mathew.</P>
<PB N="28" REF="37">
<P> In his iorneys he oftentymes di&s;|puted with his aduer&s;aries, taught the multitude and his Di&s;ciples &s;un|dry excelle~t matters, &amp; confirmed his <NOTE PLACE="marg"><HI>Mat.</HI> 20. <HI>Luc.</HI> 17.</NOTE> doctrine with wonderfull miracles.</P>
<P>At the gate of the Citie Naim hee <NOTE PLACE="marg"><HI>Luc.</HI> 7.</NOTE> &s;hewed him &s;elfe, by ray&s;ing the wi|dowes &s;onne.</P>
<P>In priuate hou&s;es when he &s;ate at <NOTE PLACE="marg"><HI>Luc.</HI> 7. <HI>Luc.</HI> 14.</NOTE> the table, he gaue heaue~ly in&s;tructio~, and would not &s;uffer &s;omuch as that tyme to pa&s;&s;e without doyng good.</P>
<P>When hee was but xij. yeares old, <NOTE PLACE="marg"><HI>Luc.</HI> 2. 42.</NOTE> he &s;ate in the te~ple among Doctours, hearyng the~ and po&s;ing them, &s;o that all men which heard him, had him in maruailous admiration, for his &s;in|gular wi&s;edome, and pa&s;&s;yng vnder|&s;tandyng.</P>
<P>He made many Sermons publik|ly, <NOTE PLACE="marg"><HI>Ioh.</HI> 7. <HI>Ioh.</HI> 12.</NOTE> and openly in the temple at Hie|ru&s;alem.</P>
<P>When he was brought bounde to <NOTE PLACE="marg"><HI>Ioh.</HI> 18. 19.</NOTE> Caiphas, and of him demaunded con|cernyng his Di&s;ciples and doctrine: He aun&s;wered, I &s;pake openly to the world, I euer taught in the Sinago|gue
<PB REF="38"> and in the temple, whether all the Iewes re&s;ort, and in &s;ecret haue I &s;ayd nothyng. &amp;c. Briefly, in all pla|ces he graciou&s;ly &s;ought meanes to in+&s;truct the people.</P>
<P>He calleth all me~, he excludeth no man. They that were not entred in Mu&s;ike and Geometrie, were not admitted into Platoes &s;chole: but the mercyfull goodne&s;&s;e of Chri&s;t Ie|&s;us, admitteth all me~ into his &s;choole, not excludyng euen children: He tea|cheth all men out of the &s;hyp, of what &s;oeuer age, &s;exe, &s;tate or condition they be.</P>
<P>Hee in&s;tructed Nicodemus fami|liarly. <NOTE PLACE="marg"><HI>Io.</HI> 3.</NOTE></P>
<P>Mo&s;t gently he entreated the Ce~|turion, <NOTE PLACE="marg"><HI>Mat.</HI> 8.</NOTE> albeit a Heathen man.</P>
<P>Hee behaued him &s;elfe mildly to|wardes <NOTE PLACE="marg"><HI>Ioh.</HI> 4.</NOTE> the woman of Samaria, &s;it|tyng on the well. Notable &s;inners he de&s;pi&s;ed not.</P>
<P>What kinde of di&s;&s;ea&s;e did he euer cry fie vpon, or turne his face from? He turned his mercifull face to Lea|pers, to men po&s;&s;e&s;&s;ed with deuils, af|flicted
<PB N="29" REF="38"> with bloudy flixes, di&s;&s;ea&s;ed with pal&s;ie, and many other daunge|rous maladies, and cured the~ all. He <NOTE PLACE="marg"><HI>Mat.</HI> 19. <HI>Marc.</HI> 10. <HI>Luc.</HI> 18.</NOTE> commaunded infantes to be brought vnto him, agayn&s;t the will and minde of his Apo&s;tles. He taught that you~g <NOTE PLACE="marg"><HI>Mat.</HI> 19. <HI>Marc.</HI> 10. <HI>Luc.</HI> 18.</NOTE> man, whiche demaunded what good thyng he &s;hould doe, that hee might haue eternall lyfe. He reiecteth not the weake in fayth: but he inuiteth, allureth, &amp; de&s;ireth all to come to him.</P>
<P>You haue heard how wi&s;edome in this place, and in all places cryeth to all men. And at this day &s;he &s;lacketh not to cry, and to put forth her voyce in England and many other places, by Preachers, by holy Scripture, by &s;ignes and wonders. What maters Chri&s;t taught in this place, I finde not expre&s;&s;ed. A learned man &s;ayth: <HI>Nefas e&s;t quaerere quae in &s;acris Scrip|turis</HI> <NOTE PLACE="marg"><HI>Gualterus in</HI> 8. <HI>Rom.</HI></NOTE> <HI>non traduntur:</HI> It is wickedne&s;&s;e to &s;earch tho&s;e thynges which are not taught in &s;cripture. Thus much tou|chyng the letter.</P>
<P>Foure things come to be ob&s;erued in this mi&s;tery: The &s;ea, Chri&s;t in the
<PB REF="39"> &s;hyp, y^e people on the &s;hore, &amp; the &s;hyp it &s;elfe. The &s;ea is an Image of the world: Chri&s;t is an image of true and &s;incere teachers: The people on the &s;hore, an image of hearers: &amp; the &s;hyp, an image of the true Church.</P>
<P>Touchyng the fir&s;t: The &s;ea hath his name of bitternes: <HI>I&s;idorus</HI> &s;ayth: <NOTE PLACE="marg"><HI>I&s;idorus lib.</HI> 13. <HI>cap.</HI> 14. <HI>Etimolog.</HI></NOTE> <HI>Propterea Mare appellatum, quod eius aquae &s;unt amarae:</HI> The &s;ea hath his name <HI>Mare</HI> in Latin, of the Latin worde <HI>Amarum</HI> which &s;ignifieth bit|ter, becau&s;e the waters therof are bit|ter. The &s;ea is very bitter: notwith|&s;tandyng, to fi&s;hes nouri&s;hed in the &s;ame it &s;auoureth &s;w&eacute;etelye: Right &s;o the world is very bitter, yet to world|ly men chiefly delighting in the &s;ame, it &s;auoureth &s;w&eacute;etely. But woe be to <NOTE PLACE="marg"><HI>E&s;ai.</HI> 5. 20.</NOTE> them which make &s;owre &s;w&eacute;ete, and &s;w&eacute;ete &s;owre: which call euill good, and good euill: whiche make darke|nes light, and light darknes. The &s;ea is bitter: the dealynges of the world are bitter. Pride is bitter, couetou&s;|ne&s;&s;e is bitter, v&s;urie is bitter, adulte|rie, fornication, co&s;enyng, &s;wearyng,
<PB N="30" REF="39"> for&s;wearyng, deceitfull vilanie, trai|terous treacherie, &amp; murther are bit|ter. The&s;e horrible and hatefull vices with many moe, ouerflow the world. The world is bitter.</P>
<P>The &s;ea is incon&s;ta~t, it ebbeth and floweth: The world is incon&s;tant, it chau~geth euery day. Some be borne, and &s;ome dye. Some be &s;icke, &amp; &s;ome be whole. Some grow toward mans e&s;tate. Some drawe in age. Some|tymes commeth good tydynges, &s;ome tymes heauy. To day in fauour, to morow quite out of credite. To day a man, to morow none.</P>
<P>The &s;ea is full of daungers: daun|gers of windes, pirates, Mermaide~s, rockes, quicke&s;andes, &amp; other daun|gers. There are thynges creepyng in|numerable <NOTE PLACE="marg"><HI>P&s;al.</HI> 104. 25.</NOTE> both &s;mall &amp; great bea&s;ts. There is that Leuiathan whom God hath made to play therein. They that <NOTE PLACE="marg"><HI>Eccl.</HI> 42. 24.</NOTE> &s;ayle ouer the &s;ea tell of the perilles therof, and whe~ we heare it with our eares, we maruaile thereat. They that go downe to the &s;ea in &s;hyps, and occupy by the great waters: they &s;&eacute;e
<PB REF="40"> the wordes of the Lord, and his won|ders in the depe. They &s;&eacute;e as it were a thou&s;and deathes. In the &s;ea no re&s;t can be had. The world is full of dau~|gers: in the world a thou&s;a~d deathes, in the world no re&s;t Daungers in the world more then in y^e &s;ea. The world hath tempe&s;tuous windes, Pirates, rockes, waues, Mermaidens, quicke &s;andes, and many moe daungers the~ can be numbred. Moe peri&s;he in the world, then in the &s;ea.</P>
<P>The &s;ea is te~pe&s;tuous: the world is tempe&s;tuous. If the &s;ea &s;eme ne|uer &s;o calme, yet looke for a te~pe&s;t: If the world &s;&eacute;eme neuer &s;o pro&s;perous, it may looke for a tempe&s;t of aduer&s;i|tye. The world hath neuer long &s;tode without &s;tormes and tempe&s;tes. The ca&s;e is cleare, and S. Ambro&s;e cal|leth <NOTE PLACE="marg"><HI>Ambro&s;. in</HI> 7. <HI>Luc. Cyp. de bono pati|entiae.</HI></NOTE> them. <HI>Procellae mundi.</HI> Te~pe&s;tes or &s;tormes of the world. The &s;ame wordes hath S. Cyprian and many other. Here is te~pe&s;t of euil tongues, tempe&s;t of lying, tempe&s;t of &s;launder, tempe&s;t of aduer&s;itye, tempe&s;t of &s;ick|nes, tempe&s;t of lo&s;&s;e of frendes and
<PB N="31" REF="40"> good men: &s;haking and extreme tem|pe&s;t of death, eternall tempe&s;t for the wicked in hell.</P>
<P>The &s;ea is full of mon&s;ters: the world is full of mon&s;ters: the world is full of mon&s;trous men, not wor|thy the name of men. Some haue their faces in their f&eacute;ete, and their f&eacute;et in their faces, as all fooli&s;h Nabals and couetous carles. But God gaue man a face to look vp to heaue~, which thing euen the heathen Poet knew. Some haue many heads: for y^t they &s;erue many mai&s;ters, pride, couetou&s;|nes, dronke~nes, drow&s;ines, murther, &amp;c: &s;uch and &s;o great vices raigne in them. Therefore haue they as many heads &amp; may&s;ters, as they haue lu&s;tes and affections raigning in them. <HI>Qui</HI> <NOTE PLACE="marg"><HI>Ioh.</HI> 8. 34.</NOTE> <HI>facit peccatu~ &s;eruus est peccati:</HI> Who|&s;oeuer committeth &s;inne, is the &s;laue of &s;inne. Some haue two tongues, as all flatterers and &s;launderers. Some <NOTE PLACE="marg"><HI>Prou.</HI> 18.</NOTE> haue &s;wordes in their lips: raylers, ill tonged per&s;ons, bla&s;phemous wret|ches. There is a generacion who&s;e <NOTE PLACE="marg"><HI>Prou.</HI> 30. 14</NOTE> t&eacute;eth are as &s;words, and their chawes
<PB REF="41"> as knyues. Of &s;uch the Prophet Da|uid &s;peaketh &s;aying: who&s;e t&eacute;eth are <NOTE PLACE="marg"><HI>P&s;al.</HI> 57.</NOTE> as &s;peares and arrowes, and their tongue as a &s;harpe &s;word. Behold, <NOTE PLACE="marg"><HI>P&s;al.</HI> 59.</NOTE> they &s;peake with their mouth, and &s;words are in their lips. Proud me~, couetous men, v&s;urers, drunkards, hereticks, bla&s;phemers, &s;launderers, are mon&s;ters. The world therfore is full of mon&s;ters.</P>
<P>The &s;ea ca&s;teth out her dead to the &s;hore: the world ca&s;teth out, and bani&s;heth tho&s;e that are dead to the world, and doe not the workes there|of. S. Paule &s;ayth, we are made a <NOTE PLACE="marg">1. <HI>Cor.</HI> 4. 9.</NOTE> ga&s;ing &s;tocke to the worlde: Truth &s;ayth: if ye were of the world, the <NOTE PLACE="marg"><HI>Ioh.</HI> 15. 19.</NOTE> world would loue his owne: howbe|it, becau&s;e ye are not of the world, but I haue cho&s;en you out of the world: Therfore the world hateth you: truth <NOTE PLACE="marg"><HI>Ioh.</HI> 15. 20.</NOTE> farther &s;ayth, yf they haue per&s;equ|ted me, they will al&s;o per&s;ecute you. The &s;eruaunt is not greater then the <NOTE PLACE="marg"><HI>Sap.</HI> 2. 10.</NOTE> Lord. The world &s;ayth: let vs op|pre&s;&s;e the poore righteous, let vs not &s;pare the widow, nor old man. let vs
<PB N="32" REF="41"> not regard the heads that are graye for age: let the law of vnrighteou&s;nes be our &s;trength, for the thing that is f&eacute;eble is nothing worth: Therefore let vs defraud y^e righteous, &amp; why? he is not for our profite: nay he is cleane contrary to our doinges, he checketh vs for offending agayn&s;t the law.</P>
<P><HI>Lactantius Firmianus</HI> &s;peaking of <NOTE PLACE="marg"><HI>Lactan. A. cephali cap.</HI> 11.</NOTE> thend of this world &s;ayth: <HI>Si qui erunt boni, praedae, ac ludibrio habebuntur:</HI> If there remaine any good men at that tyme, they &s;hall be counted a pray, a bootye, and a ie&s;ting &s;tock. Can&s;t thou not flatter? can&s;t thou not lye? can&s;t thou not play the hipocrite? ca~&s;t thou not follow the facion and &s;erue the &s;tage? no. Then thou art no m&eacute;ete man to lyue in this world. Choo&s;e a few companions.</P>
<P>The &s;ea is no place to make our continuall abode. For no man &s;ay|leth on the &s;ea, to tarye &s;til on the &s;ea, but &s;pedely to pa&s;&s;e ouer. This world is no place of continuall abode: for <NOTE PLACE="marg">1. <HI>Pet.</HI> 2. 11</NOTE> we are &s;traungers and pilgrimes: Here haue we no continuing Citye, <NOTE PLACE="marg"><HI>Ebru.</HI> 13. 14</NOTE>
<PB REF="42"> but we &s;&eacute;eke one to come. Yet wee build &s;tately, as though it were the tower of Babel. We ruffile mon|&s;trou&s;ly in apparell, as though our fraile bodyes &s;hould neuer turne to du&s;t. We lyue &s;en&s;uallye, as though there were no other heaue~: we gather gold and &s;iluer gredely as though we &s;hould alwayes n&eacute;ede to v&s;e the &s;ame. By this dealing it &s;hould &s;&eacute;eme wee are not &s;trau~gers and pilgrims. The kinglye prophet Dauid &s;aith. I am a <NOTE PLACE="marg"><HI>P&s;al.</HI> 39.</NOTE> &s;taunger with th&eacute;e, and a &s;oiourner as all my fathers were. S. Augu&s;t. writing vpon that place, hath the&s;e <NOTE PLACE="marg"><HI>Augu&s;t. in P&s;al.</HI> 39.</NOTE> wordes: <HI>Non ait &s;icut omnes homines, &s;ed &s;icut omnes patres mei: Non omni|um e&s;t fides, infideles non po&s;&s;unt dicere &s;e in terra peregrinos:</HI> He &s;ayth not as all men, but as all my fathers: for all men haue not fayth. The faythles cannot &s;ay that they are &s;traungers and pilgrims vpon earth. Here then is their abode, they are Citizens of Babylon, not of the heauenlye Hie|ru&s;alem. Notwith&s;tanding, in ano|ther &s;en&s;e, the faythle&s;&s;e worldlings
<PB N="33" REF="42"> at the length &s;hall finde, that they were &s;traungers and pilgrims, when with the glotonous cormorant in the torments of hell they &s;hall crye in vayne for mercye. That riche man de&s;ired a drop, which denyed a crome. And there are rich men to whome now I &s;peake: they be all one with the other in name, let them beware that they drinke not all of one cup with him.</P>
<P>In the &s;ea are deuouring fi&s;hes, and the great fi&s;hes deuoure the litle fi&s;hes: In the world great men, migh|ty men deuoure and vndoe poore me~. Here might often tymes ouercom|meth right. Here many take their brethre~ by y^e throte. Here Anachar&s;is may &s;&eacute;e Solons lawes lyke to cob|webs, which held fa&s;t the litle flees, and let the great fl&eacute;es breake thorow them. Here, Socrates may laugh to &s;&eacute;e litle th&eacute;eues tru&s;t vp at tiburne, and great theeues without any pu|ni&s;hment liuing &s;till. Here Heracli|tus may w&eacute;epe to &s;&eacute;e vertuous men de&s;pi&s;ed, and vitious men extolled&punc;
<PB REF="43"> Notwith&s;tanding, vertuous men be de&s;pi&s;ed and deuoured of tyra~nes: yet they lyue as Ionas liued in y^e whales bellye. As dying, and behold w&eacute;e liue <NOTE PLACE="marg">2. <HI>Cor.</HI> 6. 9.</NOTE> &s;ayth S. Paule.</P>
<P>You &s;&eacute;e now how the &s;ea is an I|mage of the world, you &s;&eacute;e the &s;ea, you &s;&eacute;e the world. To &s;peake all in &s;u~me: The world is the kingdome &amp; courte of Sathan, a denne of th&eacute;eues, a &s;hop of lyes, a Babylon of &s;ectes, a wilder|nes full of wild bea&s;tes, an Inne full of cuttbrotes, a cage of doltes, a So|dom, an Egypt: A mother to the euil, a Stepdame to the good. Here is no place for godly men, here deuouring fi&s;hes de&s;troy all, here all wicked crimes raigne, no religion, no fayth, no charitye: or very litle. Therefore let vs not loue the world, nor world|ly thinges: for he that loueth y^e world hath not the loue of God in him: but let vs goe with Lot out of Sodome, with Abraham out of Chald&eacute;e, with the I&s;raelites out of Egypt, with Chri&s;t from the Iewes, and with Paule from the Phari&s;ies.</P>
<PB N="34" REF="43">
<P> <HI>Chri&s;t taught out of the &s;hip:</HI> He performeth his office, to the which he was &s;e~t of his father into this world: and becau&s;e he had not a pulpet on the land, and the people pre&s;&s;ed vp|pon him: he entred into a &s;hippe, and taught vpon the &s;ea: for the office of Chri&s;t was to teach: He &s;ent me to <NOTE PLACE="marg"><HI>E&s;ai.</HI> 61. 1.</NOTE> preach good tidinges vnto the poore. By his example he teacheth vs to doe the dutyes of our vocations faythful|ly. The type or figure declareth, that the functio~ of them which preach the worde of God, is paynefull and full of perill. The world hateth the light of veritye. Woe be vnto me &s;ayth <NOTE PLACE="marg">1. <HI>Cor.</HI> 9. 16</NOTE> S. Paul if I preach not the Go&s;pell. It is daungerous to be &s;ilent, &amp; daun|gerous to &s;peake, if we &s;peake wic|kedly, or if we be &s;ilent fooli&s;hly, w&eacute;e offend God. If we &s;peake truely, and reproue di&s;obedience boldelye, we be|come hatefull and odious to the mo&s;t part of men.</P>
<P>Truely if euer the office of prea|ching hath bin &s;ubiect to oboloquie and euill report: it is now. The worlde
<PB REF="44"> hateth the light of veritye. In &s;o great malice of the world, partely contem|ning, and partelye per&s;ecuting the word of the go&s;pell, who can &s;ati&s;fie or content all men? In old tyme there were but &s;euen wi&s;e men among the Greekes: and now there are not &s;o many fooles among vs: for all of vs glorye of our wi&s;edome: euery head is full of wit, euery man will haue his owne way: Hearers are rather ra&s;he iudges, than fit and obedient &s;chollars: and mo&s;t of them, before they haue learned any thing, doo ra&s;h+ly conde~ne all thinges. S. Augu&s;t. &s;ayth: <HI>Tutior e&s;t di&s;centis, qu&agrave;m doce~|tis conditio:</HI> Salfer is the condition of him that learneth, the~ of him that tea|cheth. I pray you good audie~ce let me heare your iudgements. How &s;hould a man make an excelle~t Sermon, ei|ther in matter or forme? Som would haue the matter Catholique: Some Go&s;pel like: Some would haue alto|gether common places of Scripture decided: Some would haue vs pro|c&eacute;ede &s;til in the treati&s;es of fayth &amp; iu|&s;tification,
<PB N="35" REF="44"> with inuectiues agayn&s;t the Ma&s;&s;e, Purgatory, and &s;ati&s;facti|ons. Other would haue vs to launch into the d&eacute;epes of prede&s;tination, ori|ginall &s;inne, free will, election, and re|probation. Other would haue vices rebuked: but they can not agree how it &s;hould be done. Some would haue it generally and coldly: Some direct|ly and hotely: Some the vices of the Clergy and Magi&s;trates: &amp; &s;ome one|ly the vices of the commo~ people and inferiours: all men, other me~s vices: but no man his owne vices. The&s;e di&s;agr&eacute;e in matter very ill, &amp; in forme much wor&s;e. Some would haue long texts: &s;ome &s;hort textes. Some would haue Doctours, Fathers and Coun|cels: &s;ome call y^t ma~s doctrine. Some would haue it ordered by Logicke: &s;ome terme that mans wi&s;edome. &s;ome would haue it poli&s;hed by Rhe|otrique: &s;ome call y^t per&s;ua&s;iblene&s;&s;e of wordes. And agayne in Rhetoricke &s;ome would haue it holy eloquence, liable to the Ebrue &amp; Gr&eacute;eke phra&s;e: Some would haue it proper and fit|tyng to the Engli&s;h capacitie. Some
<PB REF="45"> loue &s;tudy and learnyng in Sermo~s: Some allow onely a &s;udaine motion of the &s;pirite. Some would haue all &s;aid by heart: &s;ome would haue oft re|cour&s;e made to the booke. Some loue ge&s;tures: &s;ome no ge&s;tures. Some loue long Sermons: &s;ome &s;hort Ser|mons. Some are coy and can broke no Sermons at all. But we be not to f&eacute;ede mens humours, but to folow Chri&s;t: we mu&s;t folow Chri&s;t into y^e &s;hyp, and the cro&s;&s;e mu&s;t be borne af|ter the example of Chri&s;t. No man <NOTE PLACE="marg"><HI>Mat.</HI> 9.</NOTE> &s;ought more the glory of God then Chri&s;t: &amp; yet for all that, he was cal|led a bla&s;phemer. He liued without <NOTE PLACE="marg"><HI>Mat.</HI> 11.</NOTE> &s;pot of vice, and yet he was called a wine bibber. Hee expre&s;ly taught to <NOTE PLACE="marg"><HI>Mat.</HI> 22. <HI>Luc.</HI> 20. <HI>Luc.</HI> 23. 2.</NOTE> render to Ce&s;ar the thynges whiche belong to Ce&s;ar: and yet he was accu|&s;ed to haue taught the contrary. No <NOTE PLACE="marg"><HI>Mat.</HI> 5.</NOTE> man taught patience more: and yet <NOTE PLACE="marg"><HI>Mat.</HI> 23.</NOTE> was he condemned as a &s;editious per+&s;on. There was neuer &s;uch a one in I&s;raell as Chri&s;t was in workes and wordes: Neuer any liued &s;o purely: neuer any taught &s;o heaue~ly: and yet many wicked &amp; graces per&s;ons &s;ayd
<PB N="36" REF="45"> of him: he hath a deuill and is mad, <NOTE PLACE="marg"><HI>Ioh.</HI> 8. <HI>&amp;.</HI> 10</NOTE> why heare ye him? The &s;chollar is <NOTE PLACE="marg"><HI>Mat.</HI> 10.</NOTE> not aboue the mai&s;ter. You &s;&eacute;e the chaire of the mai&s;ter: know the chaire of the &s;chollar.</P>
<P>More &s;afe and &s;ure is the &s;tandyng of the hearers, whiche &s;tandyng on the land heare the word of &s;aluation. The greate&s;t part of hearers k&eacute;epe them &s;elues out of perill: for when a|ny &s;udaine &s;torme of per&s;ecution ari|&s;eth for the Go&s;pell on the &s;ea of this world: either they hide them &s;elues: or els vtterly for&s;ake~ the &s;hip, chaire, teacher and all. Such is the condition of the mo&s;t part of hearers. The&s;e thyngs are clearely knowne. I neede not to make long demon&s;tration. Ex|amples remaine fre&s;h in memory.</P>
<P>Touchyng the &s;hyp, the &s;tate of the Church militant is here excelle~t|ly depainted. The Church of Chri&s;t is that &s;hyp where agayn&s;t Sathan bloweth out &s;o many bla&s;tes: the wo|man clothed with the &s;unne, whom y^e <NOTE PLACE="marg"><HI>Apoc.</HI> 12.</NOTE> old Dragon cea&s;eth not continually to per&s;ecute. This &s;hyp is like to the
<PB REF="46"> Arke of Noah. Euen as a &s;hyp on the &s;ea whe~ any &s;tormy tempe&s;tes ari&s;e, is terribly &s;haken: right &s;o nothing in the wa&s;t and wide world is more &s;ha|ke~ with &s;tormes and tempe&s;tes of all maner euils, then the Church. If you a&s;ke me who they are that &s;hake the &s;hyp of Chri&s;t, and how the &s;ame is &s;hake~: I will giue you to vnder&s;ta~d: Turkes, Iewes, Anabapti&s;tes, Li|bertines, Sectaries, Athei&s;tes, Schi&s;|matikes, the Familie of loue, the Ro|mi&s;he rable, and to be &s;hort the deuill and all his members &s;hake this &s;hyp: but they &s;hal neuer be hable to drown it: For the gates of hell &s;hall not pre|uaile <NOTE PLACE="marg"><HI>Mat.</HI> 16. 18.</NOTE> agayn&s;t it. Becau&s;e Chri&s;t &s;it|teth at the &s;terne and hath the helme in his owne hand.</P>
<P>For that the Romi&s;h Catholickes do mo&s;t &s;hake the true Church of En|gland which is the Church of Chri&s;t: I purpo&s;e at this pre&s;ent to proue a|gain&s;t them. They &s;ay they &s;hake not the &s;hip, but are in the &s;hip as in the Arke of Noah: and that we Prote|&s;tantes &s;hake the &s;hip, and are out of
<PB N="37" REF="46"> the &s;hip, and out of the Arke. Farther they boldly &s;ay, that without the vni|tie of their body, and their head the Churche of Rome, and their holy fa|ther the Pope, no man can be &s;aued. I will clearely proue the contrary: namely, that they &s;hake the &s;hip, that they are out of the &s;hipp: and they are not the true Church. Their body is a Sinagogue of Sathan: their holy fa|ther is not head of the true Church: (happy were he if he were a member of the &s;ame) he hath not the keyes of heaue~, but rather of y^e bottomles pit.</P>
<P>I proue thus: the Romi&s;h Church heareth not the voyce of y^e &s;hepheard: Therfore the Romi&s;h Church is not the true Church. I wil pro&s;ecute this Argume~t in treatyng of breakyng the net. Now to proue that they &s;hake the &s;hip, &amp; how. The Romi&s;h Church is a per&s;ecutyng Church, therfore it &s;haketh the &s;hyp, &amp; co~&s;equently is not y^e true church. For per&s;ecutio~ is an e|uident token of Antichri&s;tes Church. Cayn per&s;ecuted Abell: the Giantes Noah: the Sodomites: Loth: I&s;ma|ell,
<PB REF="47"> I&s;aac: E&s;au, Iacob: y^e Egyptia~s, the I&s;raelites: Pharao, Mo&s;es: Saul, Dauid: &amp; yet Dauid would not hurt him. Of whom we learne that Gods Church doth &s;uffer, rather than hurt: and pardon rather then per&s;ecute. The fal&s;e Prophetes per&s;ecuted the true Prophetes. The Prie&s;tes, Scri|bes, By&s;hops, Annas, Herod, Pilate, and Caiphas, per&s;ecuted Chri&s;t. The Iewes and Turkes, per&s;ecute the Chri&s;tians: And mo&s;t of all the tyran of Rome, per&s;ecuteth Chri&s;tes litle flocke and congregatio~. The Church of Chri&s;t did neuer per&s;ecute, but was alwayes per&s;ecuted. So <HI>Hilari|us</HI> &amp; <HI>Nicephorus</HI> in many places di&s;|cour&s;e. <HI>Lactantius</HI> &s;ayth excellently <NOTE PLACE="marg"><HI>Lactan. Di|uin. In&s;titu. Lib.</HI> 5. <HI>cap.</HI> 19.</NOTE> to this matter: <HI>Defendenda religio e&s;t, non occidendo, &s;ed monendo: non &s;aeui|tia, &s;ed patientia: non &s;celere, &s;ed fide. Na~ &s;i &s;anguine &amp; torme~tis, &s;i malo reli|gione~ defendere velis: ia~ non defendetur illa, &s;ed polluetur at&abque; violabitur:</HI> Reli|gio~ is to be defe~ded, not with murthe+ring, but with moni&s;hing, not w^t cru|elty, but with patie~ce: not with fury,
<PB N="38" REF="47"> but w^t faythfulne&s;&s;e. For if ye defend Religion with bloud&s;hed and torme~|tyng, or with workyng of mi&s;chief: It is not defended, but defiled, and di&s;teined. Chri&s;o&s;t. &s;ayth: <HI>Quem vide|ris</HI> <NOTE PLACE="marg"><HI>Chri&s;o&s;t. in opere Im|perfect. Hom.</HI> 19. <HI>Tertul. in Apologe|tico.</HI></NOTE> <HI>&s;anguine gaudente~, lupus e&s;t.</HI> Who~|&s;oeuer thou &s;&eacute;e&s;t delight in bloud, he is a wolfe. <HI>Tertul.</HI> &s;ayth: it is not rea|&s;on that a &s;pirituall matter &s;hould be tormented with temporall fire. Doth not the Pope per&s;ecute all Chri&s;tia~s? Is not his armes a rauenyng wolfe? his &s;entence Burne, Burne, Burne? his badge, let vs lay waite for bloud? his head, bla&s;phemie? his &s;hield tyra~|ny? his bre&s;t, iniurie? his eyes, fire? his girdle, fornication? his breath, poy|&s;on? his toung, the &s;tyng of death? his f&eacute;ete ready to &s;hed innoce~t bloud? his &s;word, violence? his cro&s;&s;e, per&s;ecuti|on? his pardons iniquitie? his triple crowne pre&s;umption? his keyes, am|bition? and all his doyngs abhomina|tion. Him do folow great &s;warmes of Cainites, Gyantes, Sodomites, E|gyptians, Bailites, Se~nacheribbes, Scribes, Phari&s;eis, Herodians,
<PB REF="48"> Monkes, Friers, Cardinals, Adulte|rers, Idolaters, Para&s;ites, Poy&s;o|ners, Pardoners Bawdes, with all y^e Romi&s;he rable. The&s;e are the right Canibals, like to the barbarous peo|ple of America y^t eat one an other. Yet they &s;ay all this is for loue. A gentle kind of loue, like the loue of one Phi|lippides, who tooke a cudgell and dyd <NOTE PLACE="marg">Ari&s;topha|nes in ve&s;|pis.</NOTE> beate his father, and all for loue. But we may &s;ay with <HI>Tertullian: Crudeli|tas ve&s;tra no&s;tra gloria e&s;t:</HI> Your cruel|tie, is our glory. For Gods Religion, the more it is prea&s;&s;ed, the more it encrea&s;eth.</P>
<P>The congregation of Chri&s;t are <NOTE PLACE="marg"><HI>Ioh.</HI> 10.</NOTE> called &s;h&eacute;epe. A &s;h&eacute;epe hath neither hoofes, nor &s;harpe t&eacute;eth, as wolues, Lyons, and Beares haue. Chri&s;t &s;aid to his di&s;ciples: Behold, I &s;end you <NOTE PLACE="marg"><HI>Mat.</HI> 10. <HI>Luc.</HI> 10.</NOTE> forth as &s;h&eacute;epe in y^e mids of wolues: he &s;ayth not as wolues in y^e mids of &s;h&eacute;epe. They are the true Churche <NOTE PLACE="marg"><HI>P&s;al.</HI> 44. 22</NOTE> of whome it is &s;ayd: for thy &s;ake are we &s;layne continually, and counted as &s;h&eacute;epe for y^e &s;laughter. The marks of the true Church are the&s;e: the vn|corrupt
<PB N="39" REF="48"> voyce of heauenly doctrine: the right v&s;e of the &s;acraments: the cro&s;&s;e: and obedience to the mini&s;te|rie of the word. S. Augu&s;t. &s;aith: <HI>Crux</HI> <NOTE PLACE="marg"><HI>Augu&s;t. de tempore. Serm.</HI> 130.</NOTE> <HI>regni in&s;igne e&s;t:</HI> The cro&s;&s;e is the cog|ni&s;ance or bagde of y^e Church. Athana|&s;ius &s;ayth: <HI>Caedi, Christianorum propri|um e&s;t: Caedere autem Chri&s;tianos, Pila|ti</HI> <NOTE PLACE="marg">Athan ad &s;olit vitam agentes.</NOTE> <HI>&amp; Caiphae officia &s;unt.</HI> To be per&s;e|cuted, belongeth to Chri&s;tians: but to per&s;ecute the Chri&s;tians, belon|geth to the office of Pilate, and Cai|phas.</P>
<P>The true Church is &s;till per&s;ecu|ted and neuer per&s;ecuteth. Did the Patriarches per&s;ecute? did the Pro|phets per&s;ecute? did Chri&s;t per&s;e|cute? did y^e Apo&s;tles per&s;ecute? when the Samaritanes would not receyue Chri&s;t, Iames and Iohn being as yet <NOTE PLACE="marg"><HI>Luc.</HI> 9. 54.</NOTE> nouices in Chri&s;tes &s;chole, called for fire from heauen, and would haue burned and con&s;umed the Samari|tanes: but Chri&s;t rebuked them &s;ay|ing: you wot not of what maner of &s;pirite you are: for the &s;onne of man is not come to de&s;troy mens liues,
<PB REF="49"> but to &s;aue them. Our weapo~s (&s;ayth <NOTE PLACE="marg"><HI>Ephe.</HI> 6. 14. 2. <HI>Cor.</HI> 10. 4</NOTE> S. Paule) are not carnall, but &s;piri|tuall. Whereas it is obiected: com|pell them to come in: I a&s;ke: what is <NOTE PLACE="marg"><HI>Luc.</HI> 14.</NOTE> the power of the Church to compell? is it y^e power of the outward &s;word, or of the &s;pirituall worde? Is it with the power of fire and fagot? Ought men to be violently co~pelled to fayth? It is euident and cleare, that Chri&s;t did not in&s;titute in his kingdome, a|ny forcible or worldly kind of gouern+ment: for he &s;ayd: <HI>Regnum meum non</HI> <NOTE PLACE="marg"><HI>Ioh.</HI> 18. 36.</NOTE> <HI>e&s;t de hoc mundo:</HI> My kingdome is not of this world. Hath Chri&s;t euer bro|ke~ <NOTE PLACE="marg"><HI>E&s;ai.</HI> 42. 3.</NOTE> a bru&s;ed r&eacute;ede? hath he euer quen|ched the &s;moking flaxe? hath he not taught vs to pray for our enemies, <NOTE PLACE="marg"><HI>Mat.</HI> 5. 44.</NOTE> and for tho&s;e that per&s;ecute vs? The Apo&s;tles v&s;urped not the &s;word, to compell men to the religio~ of Chri&s;t. Can the Pope or any of his Prelates put faith into a mans hart by viole~ce? was any man compelled agayn&s;t his will, to the building of the outward <NOTE PLACE="marg"><HI>Exod.</HI> 35.</NOTE> tabernacle: &amp; &s;hall any man be com|pelled to the building of the inward
<PB N="40" REF="49"> tabernacle? Is not the mariage &s;pi|rituall, the &s;upper &s;pirituall? Then mu&s;t men be compelled with a &s;piri|tuall weapon, which is with the liue|ly word. Not by ho&s;tes of men, nor by force of worldly &s;trength, but by my &s;pirite, &s;ayth the Lord of ho&s;tes. <NOTE PLACE="marg"><HI>Zach.</HI> 4. 6.</NOTE> So Peter compelled many to the fayth. It is the word of God, that maketh a man a new creature. <HI>Ergo</HI> neither &s;word, nor fier. If the &s;oule of man be a &s;pirite, then mu&s;t it be fed with &s;pirituall foode, moued to faith by &s;piritual in&s;trume~ts, drawne by the worde, led by the &s;pirite, and per&s;waded by the &s;criptures, whiche are the onely meanes which God ap|pointeth. If an hereticke hold an opi|nio~, he holdeth it either of ignorau~ce, or wilfulnes. If of ignorau~ce: he is to be conuerted by doctrine, to be con|uinced by &s;cripture, reformed by ex|hortation, reduced by rea&s;on, per|&s;waded by the truth: If of wilfulnes, he is to be menaced by the law, and corrected by excommunication. It is written in a certaine learned treati&s;e
<PB REF="50"> agayn&s;t the late of cou~&s;el Tride~t: <HI>ve|ri&s;&s;imum e&s;t omnes haere&s;es tant&ugrave;m spi|rituali gladio verbi Dei iugulatas e&s;&s;e:</HI> Mo&s;t true it is, that all here&s;ies are conuinced, onely with the &s;pirituall &s;word of the word of God. The Go&s;|pell (&s;ayth Dama&s;cenus) was prea|ched <NOTE PLACE="marg"><HI>Dama&s;c.</HI> 3. <HI>Sent. cap.</HI> 32</NOTE> throughout all the world, with|out weapo~, armour, or battaile: by a few naked, poore, vnlearned, and af|flicted men, which co~founded the wi&s;e of the world.</P>
<P>Chri&s;t compelled Paule: If thou be Chri&s;t that &s;o obiecte&s;t this: I pray th&eacute;e compell the Turke, &amp; the Pope, which bla&s;pheme Chri&s;t. If thou art not Chri&s;t &s;uffer. We ought to &s;pare me~, &amp; to pray for their &s;aluatio~. Tou|ching this matter you may reade more in Augu&s;t. <HI>Tom.</HI> 2. <HI>Epi&s;t.</HI> 107. 158. 160. 204. <HI>Tom.</HI> 7. <HI>contra Cre&s;|co. Grammat. lib.</HI> 3. <HI>cap.</HI> 50. <HI>contra li|teras Petiliani lib.</HI> 2. <HI>&amp; cap</HI> 83. <HI>&amp; cap. vlt.</HI> and al&s;o in Chri&s;o&s;t. <HI>de anathe|mate. Tom.</HI> 5.</P>
<P>Compell the~ to come in: Compell them. <HI>Quoad media:</HI> as in re&s;pect of
<PB N="41" REF="50"> the meanes, to wit, the meanes a|forenamed. Compell Remi&s;h Catho|liques to come to the Church. So S. <NOTE PLACE="marg"><HI>Augu&s;t. Tom.</HI> 2. <HI>E|pi&s;t.</HI> 204.</NOTE> Augu&s;t. would haue the Donati&s;tes compelled. Fayth commeth by hea|ring, and many haue bin conuerted from infidelitye to fayth, from Paga|ni&s;me to Chri&s;tiani&s;me, from the Ro|mi&s;h rable to the Chri&s;tian congre|gation, by that meanes. Seing ther|fore that per&s;ecution is a note of the Church of Antichri&s;te, and that the Church of Roome per&s;ecuteth: it is e|uident that that Church &s;haketh the &s;hip and is malignant.</P>
<P>Out of the arke of Noah, that is, out of the Church, which is the body of Chri&s;t: no man is &s;aued. That is mo&s;t certayne: but that is not in re|&s;pect of the vnitie of the bodye in it &s;elfe: but in re&s;pect of the vnitye of the whole bodye with the head, which is Chri&s;t. Read Chri&s;o&s;t. vpon the Epi&s;tle to the Collo&s;. Homi. 7. It may plea&s;e tho&s;e men to thinke vpon the&s;e thinges, which tran&s;fere this nece&s;&s;itye of vnitye, to the Church of
<PB REF="51"> Roome, and to their By&s;hop the head thereof, the aduer&s;ary of Chri&s;t, and vtter enemy to his cro&s;&s;e: boldly bray|ing, and bragging, that out of the vni|tye of this bodye and head of theirs, no man can be &s;aued. For the&s;e mi|&s;erable men ought to vnder&s;ta~d, that this nece&s;&s;ary vnitye, without which no man can haue &s;aluation, is not that vnitye whereby members are ioyned to members, bunches to bun|ches, mon&s;ters to mon&s;ters, and the deceiued to Antichri&s;t y^e deceiuer: but that it is that vnitye wherby the true members of the true bodye, are con|ioyned to the true and onely one head Ie&s;us Chri&s;te, our mediator and Sauiour.</P>
<P>The tyranne of Roome is not the head of y^e true church: I proue thus. He hath not the worde of God for his warrant. <HI>Ergo,</HI> he is not the head of the true church.</P>
<P>Chri&s;t &s;ayth that he him&s;elfe is the <NOTE PLACE="marg"><HI>Ioh.</HI> 10.</NOTE> onely vniuer&s;all Shepheard. The prophets haue prophe&s;ied &s;o of Chri&s;t <HI>E&s;ai.</HI> 40. <HI>Ezech.</HI> 37. 34. <HI>Hierem.</HI> 30.
<PB N="42" REF="51"> <HI>P&s;al.</HI> 33. <HI>&amp;c.</HI> The Apo&s;tle &s;o nameth <NOTE PLACE="marg"><HI>Ebru.</HI> 13. 20</NOTE> him. Chri&s;t him&s;elfe not long before <NOTE PLACE="marg"><HI>Ioh.</HI> 14. 16.</NOTE> he left this world<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">, &s;ayd to his di&s;ci|ples: I will pray the father, and he &s;hall geue you another co~forter, that he may abide with you for euer, euen the &s;pirite of truth. Here we learne what vicar Chri&s;t hath &s;ub&s;tituted: Not the Pope, but the holy gho&s;t. So writeth <HI>Tertul.</HI> Barnard, and others.</P>
<P>This place of Iohn, I am the good &s;hepheard: S. Augu&s;t. expoundeth of <NOTE PLACE="marg"><HI>Augu&s;t. in Ioh. Tract.</HI> 47. <HI>Chri&s;o&s;t. in Ioh. Hom.</HI> 59.</NOTE> Chri&s;t. So doth Chri&s;o&s;t. So doth <HI>Nicholas Lyra</HI> as &s;imple an interpre+tour as he was: <HI>Fiet vnus pastor, id e&s;t Christus:</HI> There &s;halbe one &s;hepe|heard: that is to &s;ay, not the Pope, but Chri&s;t. The Apo&s;tles had no know|ledge of this mon&s;trous head. The Nicene Councell knew it not. The Councell of Carthage excommuni|cated &amp; cur&s;ed him to the deuill, that called him &s;elfe vniuer&s;all By&s;hop or chief Prie&s;t. The whole Councell of Aphrica conde~ned the attempt of this v&s;urped iuri&s;diction, and called it the &s;mokie pride of the world. The Ro|mi&s;h
<PB REF="52" MS="y"> Prelate doth &s;ubuert, corrupt, &amp; prophane the doctrine of Chri&s;t and his Sacraments, &amp; manife&s;tly main|taineth Idolatrie: Therfore he ca~ not be the vniuer&s;all Shepheard. He is not worthy to be called a Shepheard. A Shepheard? nay, a flea&s;h&eacute;epe: A By&s;hop? a Butcher: a Pa&s;tour? a Py|rate: a Prelate? a Pylate: a Vicar of Chri&s;t? a Vicar of Venus: a Cephas? Caiphas. Phocas that execrable mur+therer, was he that fir&s;t proclaimed the By&s;hop of Rome to be head of the <NOTE PLACE="marg"><HI>Platin. in vita Boni|facii.</HI> 3.</NOTE> vniuer&s;all Church, about vj. hundred &amp; xiij. yeares after Chri&s;t was borne. This Phocas beyng but a common &s;ouldiour, did by trea&s;on and con&s;pi|racie lay hands vpon his liedge Lord and Mai&s;ter the Emperour <HI>Mauriti|us,</HI> and in cruell &s;ort did him to death: and &s;o by trayterous vilanie, he a&s;pi|red to the Empire. The maner of his crueltie was this: Fir&s;t he commau~|ded foorth the Emperours yonge&s;t &s;onne, and cau&s;ed him to be &s;layne e|uen in the fight of his father: and &s;o the &s;econd: and then the third: and af|terwarde the Empre&s;&s;e. <HI>Mauritius</HI>
<PB N="43" REF="52"> heauely lookyng on lamentyng &amp; &s;ay|ing vnto God: Righteous art thou O Lord, and rightfull is thy iudgement. La&s;t of all, he v&s;ed the like tyranny al&s;o vpon the Emperour, and layd him, his wife and his iij. children on a heape together. After that he had thus liued and co~mitted &s;undry murthers and other great mi&s;<GAP DESC="illegible" RESP="UOM" EXTENT="5 letters">: the people tooke him, &s;lue him&punc; <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">ew him in to the fire. Here you ma<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> &s;&eacute;e y^e fir&s;t pro|motour, a holy promotour of y^e Popes holynes: A murtherer, <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">e finder out of &s;upremacie: And Sup<GAP DESC="illegible" RESP="UOM" EXTENT="4 letters">cie fou~|ded and builded vpon murther.</P>
<P>S. Cyprian calleth <HI>Stephen</HI> and <HI>Cornelius,</HI> Bi&s;hops of Rome, brethre~ and companions. And whereas cer|taine Schi&s;matickes yelded them &s;el|ues &s;ubiect to the By&s;hop of Rome, per&s;wading them &s;elues that the Bi|&s;hops of Aphrica had le&s;&s;e power the~ the By&s;hops of Rome: Cyprian cal|led them de&s;perate &amp; wicked per&s;ons for &s;o doyng. I frame this Argument out of Chri&s;o&s;t: <HI>Quicunque de&s;ydera|uerit</HI> <NOTE PLACE="marg"><HI>Chri&s;o&s;t. opene im|perfect. Ho,</HI> 35.</NOTE> <HI>primatu~ in terra: in Coelo inueniet</HI>
<PB REF="53"> <HI>confu&s;ionem:</HI> Who&s;oeuer ambiti|ou&s;lye de&s;ireth &s;upremacy vpon earth &s;hall finde in heauen confu&s;ion. The By&s;hop of Roome ambitiou&s;lye de&s;i|reth &s;upremacye on earth: Therefore he &s;hall finde confu&s;ion in heaue~. The Pope is Antichri&s;t: <HI>Ergo</HI> he is not the head of the Church. He which a|uau~ceth <NOTE PLACE="marg">2. <HI>The&s;&s;.</HI> 2.</NOTE> him&s;elf aboue all that is cal|led God, is Antichri&s;t: The pope doth &s;o: <HI>Ergo,</HI> the Pope is Antichri&s;t. <HI>Ire|naeus</HI> <NOTE PLACE="marg"><HI>Irenae. lib.</HI> 5 <HI>cap. penult.</HI></NOTE> a mo&s;t auncient doctour of the Church, who liued almo&s;t fiften hun|dred yeares &s;ince, di&s;putyng of Anti|chri&s;t &s;ayth thus: <HI>Antichri&s;tus cum &s;it &s;eruus, tamen adorari vult vt Deus:</HI> Antichri&s;t notwith&s;ta~ding he be but a &s;laue, yet he will be wor&s;hipped as if he were God. <HI>Ioachimus Abbas</HI> &s;aith <HI>Antichri&s;tus iam pridem natus e&s;t Ro|mae, &amp; alti&ugrave;s extolletur in &s;ede Apo&s;to|lica:</HI> Antichri&s;t is long &s;ince borne in Rome, yet &s;hall he be higher aduaun|ced in the Apo&s;tolick &s;ea. Antichri&s;t (&s;ayth Gregory) is he y^t &s;hall clayme <NOTE PLACE="marg"><HI>Gregor. lib.</HI> 4. <HI>Epi&s;t.</HI> 38.</NOTE> to him&s;elfe to be called the vniuer&s;all By&s;hop, and &s;hall haue a garde of
<PB N="44" REF="53" MS="y"> prie&s;tes to attend vpon him. S. Au|gu&s;t. <NOTE PLACE="marg"><HI>Augu&s;t. Tom.</HI> 5. <HI>de Ciuit. Dei. lib.</HI> 18. <HI>cap.</HI> 2. <HI>&amp; Lib.</HI> 20. <HI>cap.</HI> 19. <HI>Apoc.</HI> 17.</NOTE> &s;ayth, Babylo~ is the fir&s;t Roome, and Rome the &s;econd Babylon. And to come nearer the matter, S. Iohn &s;ayth, Antichri&s;t &s;hall &s;it in the Citye that is built vpon &s;euen hilles, and &s;o is the Citie of Roome. And Sybilla &s;ayth that the greate&s;t terror, and fu|rye of his Empire, and the greate&s;t woe that he &s;hall worke, &s;hall be by the bankes of Tyber: and there is Roome. He that hath eyes to &s;&eacute;e, let him &s;ee: &amp; he that hath eares to heare, let him heare.</P>
<P>Agayne Chri&s;t was humble, the Pope proude: Chri&s;t was poore, the Pope rich: Chri&s;t patient, the Pope impatient: Chri&s;t merciful, the Pope vnmercifull: Chri&s;t v&s;ed admonitio~, the Pope impri&s;onment: Chri&s;t com|munication, the Pope extirpation: Chri&s;t all manner of clemencie, the Pope all manner of tyranny: briefe|ly you &s;hall finde the Pope in all ver|tue &s;euered from Chri&s;t: you &s;hall finde him to Chri&s;t, Beliall: to light, darcknes: to truth, fal&s;hode. Are not
<PB REF="54"> the&s;e, and &s;uch lyke, the very fruites of Antichri&s;t? the tr&eacute;e is knowne by his fruite.</P>
<P>Whereas the&s;e &s;hakers of the &s;hip of Chri&s;t vrge <HI>Antiquitie, Vniuer&s;a|litye,</HI> and <HI>Succe&s;&s;ion,</HI> to make much for them: I aun&s;were the&s;e thinges make nothing for them, but rather a|gayn&s;t them. Notwith&s;tanding their Vincentius Lirinen&s;is whome they haue in &s;o high price. This is Vin|centius pretious a&s;&s;ertion <HI>In ip&s;a ca|tholica</HI> <NOTE PLACE="marg">Vincen. li|rinen. pro Catholicae fidei anti|quitate in cap. lib<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">.</NOTE> <HI>Eccle&s;ia magnopore curandum e&s;t, vt id teneamus quod vbi&abque;, quod &s;e~|per, quod ab omnibus creditum e&s;t:</HI> In the Catholick Church we mu&s;t haue e&s;peciall care, to hold that which eue|ry where, alwayes, and of all men is bel&eacute;eued. Yet to helpe his credite the Church of Roome was not &s;o defor|med w^t here&s;ies at y^e time when he did write, which was a thou&s;and yeares &amp; more &s;ince, as it is mentioned. <HI>An|tiquitye</HI> doth not preiudice or hinder trueth. Their antiquity is no marke of y^e Church. Their <HI>Antiquitie,</HI> is in|iquitye. <HI>Tertull.</HI> &s;ayth, nothing can <NOTE PLACE="marg">Tertull. de virginibus velan.</NOTE>
<PB N="45" REF="54"> pre&s;cribe agayn&s;t truth, neither time, nor authoritye of per&s;ons, nor priui|leges of kingdomes. And a litle after he &s;ayth: Chri&s;t is called trueth, and not cu&s;tome: If Chri&s;t be from euer|la&s;ting, and more auntient than all: then is al&s;o trueth more auntie~t than all cu&s;tomes. Here&s;ies haue alwayes bin vanqui&s;hed by truth, and not by noueltye, and what&s;oeuer is contra|ry to this trueth, is here&s;ie, though it be neeuer &s;o olde a cu&s;tome. S. Au|gu&s;t. &s;ayth, after that the truth is once found out, let cu&s;tome geue place to the trueth: let no man &s;et cu&s;tome be|fore truth &amp; rea&s;on: for rea&s;on &amp; truth euermore put cu&s;tome to &s;ile~ce. That &s;w&eacute;ete martyr S. Cypri. &s;ayth: <HI>Si &s;o|lus</HI> <NOTE PLACE="marg"><HI>Cyp. lib.</HI> 2. <HI>Epi&s;t.</HI> 3. <HI>Pag.</HI> 39.</NOTE> <HI>Chri&s;tus andiendus e&s;t: non debe|mus attendere quid aliquis ante nos fa|ciendum putauerit, &s;ed quid qui ante omnes e&s;t Chri&s;tus prior fecerit. Neque enim hominis con&s;uetudinem &s;equi opor|tet, &s;ed Dei veritatem:</HI> If Chri&s;t be onely to be heard: we mu&s;t not regard what any other hath done before vs, but we mu&s;t looke what Chri&s;t hath
<PB REF="55"> done, which is before al. For we mu&s;t not follow the cu&s;tome of men, but the truth of God.</P>
<P>To be &s;hort, Ignatius a di&s;ciple to <NOTE PLACE="marg"><HI>Ignatius ad philadelph. Canon. co~|&s;uetud. di&s;t.</HI> 1<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">.</NOTE> S. Iohn the Euangeli&s;t and a mo&s;t con&s;tant martyr of Chri&s;t, hath the&s;e wordes: all my <HI>Antiquitie</HI> is Ie&s;us Chri&s;t, whome not to heare is mani|fe&s;t de&s;truction. You &s;ee the mo&s;t aun|cient &s;end vs to learne the truth of him which is mo&s;t auncie~t of all. <HI>Sym|machus</HI> di&s;putyng with S. Ambro&s;e agayn&s;t the certaintie of the Chri&s;tia~ Religion, groundeth his chief Argu|ment vpon antiquitie: Affirmyng the Religion (in truth the &s;uper&s;tition) of the Heathen to be the truer. Becau&s;e it had bene of more antiquitie. In re|&s;olution of the Argume~t Ambro&s;e &s;&eacute;e|meth almo&s;t graueled. But the very <NOTE PLACE="marg">1. <HI>Pet.</HI> 1. 20. <HI>Rom.</HI> 1. 2. <HI>Ioh.</HI> 5. 46. 1. <HI>Ioh.</HI> 2. 7. <HI>Luc.</HI> 24. 27.</NOTE> au~&s;were to be made hereunto is that the Religion of the Heathen is not more auncient than ours, much le&s;&s;e the Religio~ of the Papi&s;tes. Our true Chri&s;tian Religion was not fir&s;t pu|bli&s;hed xv. hundred fifty &amp; odd yeares &s;ithence, when Chri&s;t and his Di&s;ci|ples
<PB N="46" REF="55"> taught that mo&s;t playnly in Iu|ry. But from the fir&s;t infancie of the world immediatly after the creation of the fir&s;t ma~ the &s;ame hath bene ma|nife&s;tly reuealed, and from that time forward alwayes hath bene confir|med by the te&s;timonies of the Pro|phetes, Patriarkes, Apo&s;tles, &amp; faith|fully ob&s;erued and maintained by all the godly of all ages euen from Ada~ to this houre.</P>
<P>For all this I will not &s;ticke to graunt the&s;e men antiquitie euen fro~ Nemrod, yea to plea&s;ure them from Cain. Their Babylon bega~ by Cain. <NOTE PLACE="marg"><HI>Augu&s;t. in P&s;al.</HI> 64. <HI>Tom.</HI> 8.</NOTE> They alwayes turne the bewtie of Sion into the confu&s;ion of Babylon.</P>
<P>Vniuer&s;alitie is no true note of y^e Church: Chri&s;t clearely teacheth, that many more &s;halbe damned than &s;a|ued: becau&s;e that fewe doe heare the <NOTE PLACE="marg"><HI>Mat.</HI> 13. <HI>Mar.</HI> 4. <HI>Luc.</HI> 8. <HI>Mat.</HI> 20. <HI>Mat.</HI> 7. 13.</NOTE> word of God, and bryng forth fruites through patience. Many are called, and fewe are cho&s;en. Enter ye in at the &s;traite gate. For wyde is the gate and broad is the way, that leadeth to de&s;truction, and many there be which
<PB REF="56"> goe in thereat: but &s;traite is the gate, and narrow is the way that leadeth vnto lyfe, and few there be that finde it. Chri&s;t &s;ayth feare not, my litle <NOTE PLACE="marg"><HI>Luc.</HI> 12. 23</NOTE> flocke. &amp;c. In the time of the flud, one|ly viij. per&s;ons: Noah and his familie <NOTE PLACE="marg"><HI>Gen.</HI> 7.</NOTE> were pre&s;erued in the Arke. At the burnyng of Sodome and y^e other Ci|ties <NOTE PLACE="marg"><HI>Gen.</HI> 19.</NOTE> adioynyng, Loth, his wife and ij. daughters were &s;aued: and yet after Lothes wife (becau&s;e &s;he looked be|hynd her,) was turned into a piller of &s;alt. Of the innumerable multitude <NOTE PLACE="marg"><HI>Exod.</HI> 12.</NOTE> of the children of I&s;raell, and others which went out of Egypt toward the land of promi&s;e: onely Caleb and Ie|ho&s;ua entred into that fruitfull land, and all the other peri&s;hed mi&s;erably in the wildernes. In the dayes of <HI>E|lias,</HI> <NOTE PLACE="marg">3. <HI>Reg.</HI> 18. <HI>Baal hath moe pro|phets then God.</HI></NOTE> iiij. hundred and fifty Prophetes of Baal, and iiij. hundred Prophetes of the groues which did eate at Ieza|bels table, &s;tode agayn&s;t <HI>Elias.</HI> Foure hu~dred fal&s;e Prophetes &s;tode agayn&s;t <NOTE PLACE="marg">3. <HI>Reg:</HI> 22.</NOTE> one true Prophet <HI>Michaea.</HI> The ble&s;|&s;ed doctrine of Chri&s;t him &s;elfe hath not bene receiued euermore, euery
<PB N="47" REF="56"> where, &amp; of all men. For the Turkes receiue it not, the Iewes abhorre it, the Church of Rome abu&s;eth it. The vniuer&s;all con&s;ent of the world, &s;tode again&s;t the Di&s;ciples of Chri&s;t a few poore Fi&s;hermen: and they all (except Iohn the Euangeli&s;t) were cruelly done to death. Con&s;ider the tyme of Iohn Hu&s;&s;e a man of exqui&s;ite, &amp; ex|cellent learnyng, matched with holy|nes of lyfe. He preached the doctrine of Ie&s;us Chri&s;t &s;incerely: concernyng iu&s;tification and the true Church. &amp;c. Therefore the malignant rable pro|nounced him an hereticke in the Cou~+cell of Con&s;tance, excommunicated him, painted deuils on his cap, con|demned and burned him, and beyng con&s;umed to a&s;hes threw the &s;ame in to a riuer. All this was done by gene|rall con&s;ent. After this vilanie, they triumphed for that they had di&s;pat|ched him. The &s;aying of Chri&s;t is <NOTE PLACE="marg"><HI>Io.</HI> 16. 10.</NOTE> true: the world &s;hal reioyce. But &s;uch &s;pectacles are mournefull to the chil|dren of God, and cau&s;e them to &s;hed <NOTE PLACE="marg"><HI>Io.</HI> 16. 20.</NOTE> bitter teares: ye &s;hall w&eacute;epe and la|ment.
<PB REF="57"> The bones of <HI>Bucer,</HI> and <HI>Pau|lus Phagius,</HI> tho&s;e learned, godly, and faythfull &s;ouldiours of Chri&s;t, were burned at Cambridge with <HI>Salue fe|sta dies:</HI> in a &s;olemne Proce&s;&s;io~. Was not this, <HI>Iugulare mortuos?</HI> To kill (as they &s;ay) God haue mercy on his &s;oule? <HI>Athana&s;ius</HI> that learned and godly By&s;hop of <HI>Alexandria</HI> &s;tode al|mo&s;t again&s;t all the world, beyng for|tified with the truth. <HI>Paphnutius</HI> a|lone &s;tode agayn&s;t y^e Cou~cell of Nice and was heard. Chri&s;t mercyfully <NOTE PLACE="marg"><HI>Luc.</HI> 17.</NOTE> cured x. leapers: and of them, onely one returned and gaue glory to God. Hath not our Sauiour prophecied that many fal&s;e Chri&s;tes &amp; fal&s;e Pro|phetes <NOTE PLACE="marg"><HI>Mat.</HI> 24.</NOTE> &s;hall ari&s;e, and deceiue many in the la&s;t ca&s;t of y^e world? How goeth the world now? The holy father in the Councell of Trent pronounceth thus: <HI>Qui docet fide in Chri&s;tum nos tantum iu&s;tificari ab&s;que operibus no|&s;tris: item certo~ credendum e&s;&s;e remi&s;|&s;ionem peccatorum, &s;it anathema:</HI> He that teacheth that we are iu&s;tified one+ly by fayth in Chri&s;t, without our
<PB N="48" REF="57"> owne workes: and al&s;o that we ought to beleue a&s;&s;uredly that our &s;innes are forgiuen vs: let him be accur&s;ed. O cur&s;ed and pe&s;tilent Councell.</P>
<P>Touching the Catholique church, S. Augu&s;t. writeth thus: It is ther|fore <NOTE PLACE="marg"><HI>Augu&s;t. Tom.</HI> 3. <HI>de Gen. ad lit. cap.</HI> 1.</NOTE> calleth <HI>Catholica: Quia vniuer&s;a|liter perfecta est &amp; in nullo claudicat: &amp; per totum orbem diffu&s;a e&s;t:</HI> Becau&s;e &s;he is vniuer&s;ally perfect, and halteth in nothyng (nor is &s;hut vp in any one countrey as was the Church of the Iewes,) but is di&s;per&s;ed throughout the whole world. <HI>Epiphanius</HI> writeth <NOTE PLACE="marg"><HI>Epiphan. contra hae|re&s;es Lib.</HI> 2. <HI>Tom.</HI> 2. 321&punc;</NOTE> that in the reigne of Diocletian and Maximinian (a tyme of great per&s;e|cution) <HI>Meletius</HI> By&s;hop of Thebais in Egypt and Peter By&s;hop of Alex|andria, and diuers other godly men were put in pri&s;on in Alexandria the chief Citie of Egypt. Of whom, &s;ome &s;uffered Martyrdome: and &s;ome refu|&s;ed Martyrdome: They that remay|ned aliue in pri&s;on: di&s;puted whether they that had reuolted through the violent per&s;ecution &s;hould be recei|ued agayne into the Church, or no.
<PB REF="58"> The chief of the&s;e in the di&s;putation, were Peter and <HI>Meletius: Petrus mi|&s;ericordia motus:</HI> &s;ayth <HI>Epiphanius:</HI> Peter beyng moued with pitie more than with zeale and trueth: &s;ayd he would refu&s;e none immediatly vpon their repentaunce. <HI>Meletius</HI> moued with trueth &amp; zeale, affirmed that he would receiue none, except they &s;hew+ed the fruites of true repentaunce, by long triall and proofe of ame~dement. <HI>Epiphanius</HI> &s;ayth farther: <HI>Co~tigit Pe|trum martyrium &s;ubire, &amp; dece&s;&s;it bea|tus ille:</HI> It fell out that Peter &s;uffered Martyrdome and died a ble&s;&s;ed man: and they that held with Peter were called the Catholicke Church: they that dyd &s;ticke to <HI>Meletius</HI> were cal|led the Churche of Martyrs: very few &s;tode with Peter: the mo&s;t of the pri&s;oners &s;tode with <HI>Meletius,</HI> who called his Church the Church of Mar+tyrs: which were &s;uch as would take vp Chri&s;tes Cro&s;&s;e and folow him. The Church of Rome beyng moued neither with pitie, zeale, truth, rea&s;o~, nor hone&s;ty, but onely with ambition
<PB N="49" REF="58"> and couetou&s;ne&s;&s;e refu&s;eth none, &s;o they will &s;hew the~ &s;elues to be of that Catholicke Church. Traytours, mur+therers, th&eacute;eues, co&s;eners, cutters, a|dulters, baudes, &s;trumpets and all o|ther gracele&s;&s;e per&s;ons may vpon the &s;ayd co~ditio~ haue &s;afe acce&s;&s;e to Rome and be of that Church.</P>
<P>Whereas the&s;e men alledge Suc|ce&s;&s;ion of place, and per&s;ons, not be|yng hable to proue Succe&s;&s;ion of true doctrine: we may &s;ay their Succe&s;|&s;ion is nothyng worth. For that is not a iu&s;t Succe&s;&s;ion, which lacketh the puritie of y^e Apo&s;tolicke doctrine, &amp; right v&s;e of the Sacramentes. Suc|ce&s;&s;ion of doctrine is the true and in|fallible marke of the true Church. <HI>I|renaeus</HI> <NOTE PLACE="marg"><HI>Iren. lib.</HI> 4. <HI>cap:</HI> 44.</NOTE> &s;ayth: they are not alwayes true Mini&s;ters, which &s;&eacute;eme &s;o to be: but they which k&eacute;epe the doctrine of the Apo&s;tles. S. Paule &s;ayth: fayth <NOTE PLACE="marg"><HI>Rom.</HI> 10.</NOTE> commeth, (not by Succe&s;&s;ion, but) by hearyng, and hearyng commeth (not of legacie, or inheritaunce from By&s;hop to By&s;hop, but) of the word of God. He &s;ayth al&s;o: be ye folowers <NOTE PLACE="marg">1. <HI>Cor.</HI> 11.</NOTE>
<PB REF="59"> of me, as I am a folower of Chri&s;t. S. Ambro&s;e &s;ayth: <HI>Non habent haere|ditatem</HI> <NOTE PLACE="marg">Ambro&s;. de Poenitent.</NOTE> <HI>Petri, qui fidem Petri non ha|bent:</HI> They haue not Peters inheri|taunce that haue not the fayth of Pe|ter. Chri&s;o&s;t. &s;ayth: The pulpit ma|keth not a Mini&s;ter, but a Mini&s;ter the pulpit. Chri&s;t &s;ayd to the Iewes boa&s;tyng that they were the &s;&eacute;ede of Abraham: you are of your father the <NOTE PLACE="marg"><HI>Ioh.</HI> 8.</NOTE> deuill. They are not alwayes godly, that &s;ucc&eacute;ede the godly. For S. Paul &s;ayth in the Actes: I know this, that <NOTE PLACE="marg"><HI>Act.</HI> 20. 29.</NOTE> after my departyng greeuous wolues &s;hall enter in among you, not &s;paring the flocke. Al&s;o of your owne &s;elues &s;hall men ari&s;e, &s;peakyng peruer&s;e thyngs, to draw away di&s;ciples after them. He &s;pake this at <HI>Miletum</HI> to y^e bi&s;hops of A&s;ia. Chri&s;t &s;ayth y^t by Suc+ce&s;&s;ion, de&s;olation &s;hall &s;it in the holy <NOTE PLACE="marg"><HI>Mat.</HI> 24.</NOTE> place, and Antichri&s;t &s;hall prea&s;&s;e in to y^e roome of Chri&s;t. Mana&s;&s;es &s;ucc&eacute;e|ded Ezechias: Hieroboam &s;ucc&eacute;eded Dauid: &amp; at this day, by Succe&s;&s;ion the Turke po&s;&s;e&s;&s;eth, and holdeth the foure Patriarchall &s;eates or &s;eas of
<PB N="50" REF="59"> the Church: Alexandria, Hieru&s;alem, Con&s;tantinople, and Antioche. <HI>Ioha~|nes Sari&s; burien&s;is</HI> &s;ayth: <HI>In Romana Eccle&s;ia &s;edent Scribae &amp; Phari&s;aei:</HI> By Succe&s;&s;ion, the Scribes and Phari|&s;eis &s;it in the Church of Rome. Thus you &s;&eacute;e how Antiquitie, Vniuer&s;ali|tie, and Succe&s;&s;ion helpe the cau&s;e of the &s;hakers of the &s;hyp. It foloweth in the text.</P>
<P><HI>Now when he had left &s;peaking he &s;ayd vnto Simon: launch out into the deepe, and let downe your nettes to make a draught.</HI> Chri&s;t hauing ended his heauenly Sermon, certifi|eth vs of the truth of the &s;ame, and de|clareth him&s;elfe to be God, the Lord of heauen, earth, the &s;ea, and all that is in them. Hee &s;ayd vnto Simon, launch out into the d&eacute;epe: Chri&s;t was able to geue fi&s;he to Simon without launching out of his net, and without his labour&punc; but his will was to haue him launch out his nette &amp;c.</P>
<P>That which is &s;ayd to Peter is &s;ayd to al: <HI>Launch out into the deepe</HI> &amp;c. Euery man (of what e&s;tate, and
<PB REF="60"> condition &s;oeuer he be) is commaun|ded paynefully to follow his vocation with fayth. Man forthwith after his creation was &s;et to labour: The Lord <NOTE PLACE="marg"><HI>Gen.</HI> 2. 15.</NOTE> tooke man and &s;et him in the plea&s;ant garden of Eden, to dre&s;&s;e it, and to k&eacute;epe it. It was &s;ayd to Adam after that he had ta&s;ted the forbidde~ fruite: <HI>In &s;udore vultus tui ve&s;ceris pane:</HI> thou &s;halt eate thy bread with the &s;weate <NOTE PLACE="marg"><HI>Gen.</HI> 3.</NOTE> of thy face. The &s;ame is &s;ayd to euery man. Man is borne vnto trauaile (&s;ayth Iob) as the &s;parkes flye vp|ward. <NOTE PLACE="marg"><HI>Iob.</HI> 5. 7. <HI>P&s;al.</HI> 127. 2.</NOTE> Whe~ thou eate&s;t the labours of thy handes, thou &s;halt be ble&s;&s;ed &amp; it &s;hall be well with th&eacute;e. Our Saui|our Chri&s;t &s;ayth, y^e kindome of heaue~ is like to a man that is an hou&s;holder, which went out earely in the mor|ning to hier labourers into his vine|yard. This hou&s;e&s;holder is God the father: The kingdome of heauen in in this place, is the preaching of the go&s;pell of Chri&s;t: The labourers are all men: The vineyard is y^e Church. Why &s;ta~d you heare all the day idle? goe ye al&s;o into the vineyard, apply
<PB N="51" REF="60"> your vocation with fayth in Chri&s;t Ie&s;u. Laboure while you haue time, when the night commeth, no man can labour. Idlenes is the mother and nouri&s;her of all vices: which thinge hath bin ob&s;erued in the Primitiue Church, where it was ordayned that euerye one &s;hould liue of his owne labour. The which al&s;o the auntient Romanes kept &s;traightly, as writeth, Cicero in his booke of lawes, where|in he affirmeth that in tyme pa&s;t, no Roman dur&s;t goe by the &s;treates, if he bare not a &s;hew whereon he did lyue: to thend that it might be knowen, y^e he liued of his owne labour: and not by the &s;weate of others. In con&s;idera|tion thereof the Con&s;ull did beare a battell axe before him: The prie&s;t a hat in manner of a Coyfe: The Tri|bune a mace: The Cutler a &s;word: The Smith a hammer: The Tayler a payre of &s;heares: The Oratour a booke. All godly men heretofore haue laboured, and al&s;o haue continued in &s;pirituall exerci&s;e. Noha planted a <NOTE PLACE="marg"><HI>Gen.</HI> 9. <HI>P&s;al.</HI> 70. <HI>&amp;</HI> 88.</NOTE> vineyard. The kinglye prophet Da|uid
<PB REF="61"> laboured euen from his youth. The Apo&s;tle Paule &s;u&s;tayned great <NOTE PLACE="marg">1. <HI>Cor.</HI> 11.</NOTE> labours. Reade of that vertuous and painefull woman in the la&s;t chapter of prouerbes: &s;he eateth not her bread with Idlenes. A good le&s;&s;on for good hu&s;wiues to remember: A good le&s;&s;on for ill hu&s;wifes to follow. But what &s;hall I &s;ay of the holye of all holyes? is it not written: <HI>Ie&s;us fatigatus ex|itinere?</HI> <NOTE PLACE="marg"><HI>Ioh.</HI> 4. 6.</NOTE> Ie&s;us being weary of his ior|ney &amp;c? Such was his labour: he tra|uailed &s;ometyme among the Iewes: &s;ometyme among the Samaritanes: he trauailed to the &s;ea &s;ide: to y^e mou~|taynes: <NOTE PLACE="marg"><HI>Read.</HI> 11. <HI>Ebru. of the fayth, la|bours, and reward of the godly.</HI></NOTE> to the wildernes: &s;o much trauailed he, that his handes, f&eacute;ete, and whole bodye did &s;weate droppes lyke bloud trickeling downe to the ground: and all for the redemption of mi&s;erable man: to de&s;troy y^e works of the deuill. It is writte~ to the prai&s;e of Cyrus king of Per&s;ia, that in tyme vacant fro~ the affaires of his realme, he with his owne handes, had plan|ted innumerable tr&eacute;es, which long be|fore he dyed brought forth abounda~ce
<PB N="52" REF="61"> of fruite. And for the cunnyng and delectable order in &s;etting of them, it was exceeding maruelous to all me~ that beheld the princes indu&s;trye. Al|phon&s;us that famous king of Arago|nia, being mi&s;lyked of one <HI>Matthaeus Siculus,</HI> a man of great holines, for y^t he laboured with his owne handes: aun&s;wered &s;milingly: <HI>Nunquid Deus &amp; natura nequidquam Regibus ma|nus dederunt?</HI> Hath God and nature geuen handes to kinges for naught?</P>
<P>All creatures laboure: the Angels labour: they are &s;ayd to be the me&s;&s;e~|gers <NOTE PLACE="marg"><HI>Ebru.</HI> 1.</NOTE> of God, and mini&s;tering &s;pirites. The &s;unne laboureth continually: The &s;tarres are doing: The moone neuer &s;taieth: The fier can not be without making &s;ome worke: The ayre is neuer idle, but is doing after his manner: The earth is neuer at re&s;t: &s;he bringeth fourth naturally her plantes &amp; other fruites: The wa|ters, floudes, fountaynes frauaile co~|tinually. The&s;e litle creatures: Spi|ders, Bees, Emets, Conies, doe pain|fully labour. And &s;hall man be idle?</P>
<PB REF="62">
<P> Tyme in this matter mu&s;t be ob|&s;erued. make ha&s;t in youth. <HI>Ae&s;tas non &s;emper fuerit componite <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">dos:</HI> While the &s;unne &s;hineth make haye: The tyde mu&s;t be taken when it commeth. Make ha&s;t in youth, that in olde age you may reioyce, In death haue good report, and after burial liue for euer. But many geue them&s;elues to &s;en&s;u|alitye, and neuer leaue it, till they be come to them&s;elues a mo&s;t mi&s;erable mi&s;erye: to their frendes a &s;hame and &s;orrow: to their enimies a ioy: to the common weale a burthen: and to the common people a ie&s;ting &s;tocke. The tyme of youth (e&s;peciallye here) is to be ob&s;erued. In youth Alexan|der banqui&s;hed India: Scipio Afri|canus the We&s;t and South: Pompee &s;urnamed the great, Spayne: Dru|&s;us Germany: Achilles Troy.</P>
<P>Idlenes is a mother of trifles, a &s;tepdame of vertu, an image of death, a nur&s;e of al euill, a pillow of Satha~, the ground of all mi&s;chiefe, a contagi|ous pe&s;tilence, a &s;inke of &s;inne, and a foule puddle of all vices. <HI>Clemens A|lexandrinus</HI> <NOTE PLACE="marg"><HI>Clem. A|lex. Pedago lib.</HI> 2.</NOTE>
<PB N="53" REF="62"> &s;ayth: <HI>vita olio&s;a, non vi|ta appellanda:</HI> An idle lyfe is not to be called a lyfe. Seneca complayneth that we lo&s;e a great part of our tyme in doing nothing: a greater part in doing euill: and the greate&s;t part of all doing thinges which nothing con|cerne vs. Idlenes bringeth forget|fulnes: idlenes corrupteth the minde, and cau&s;eth infamie. <HI>Quaeritur Aegi|&s;thus quare &s;it factus adulter?</HI></P>
<P><HI>In promptu cau&s;a e&s;t, de&s;idio&s;us e|rat:</HI> If it be demaunded why <HI>Egi&s;thus</HI> became an adulterer: the matter is &s;one aun&s;wered, for&s;oth he was idle. Idlenes bringeth beggary, Prouerb: 10. 20. 23. 28. From idlenes are ma|ny di&s;ea&s;es. Eue~ as moderate labour pre&s;erueth health (as phi&s;itians re|port:) &s;o Idlenes weakeneth y^e body, dimini&s;heth &s;trength, and bringeth many infirmities by ill dige&s;tio~. He~ce commeth lo&s;&s;e of tyme: the day lo&s;t, the night commeth: the night when no man can worke. The day is but &s;hort, our lyfe is &s;oone gone. There|fore while we haue tyme let vs doe <NOTE PLACE="marg"><HI>Galat.</HI> 6. 10.</NOTE>
<PB REF="63"> good to all men: e&s;petially to them which are of the hou&s;hold of fayth.</P>
<P>Hence commeth all mi&s;chiefe: While men &s;lept the enemie came &amp; <NOTE PLACE="marg"><HI>Mat.</HI> 13.</NOTE> &s;owed tares among the wheate, and went his way: When men runne not forward in the race of their &s;alua|tion: when men &s;eeke not to knowe Chri&s;t Ie&s;us crucified: when men haue vertue in dete&s;tatio~: behold, Sa|than our auncient enemie be&s;tyrreth him&s;elfe, and &s;oweth the tares, and darnell, of here&s;ies, &s;editions, vice, and vilanye in the hart of man. The <NOTE PLACE="marg"><HI>Ambro&s;. Hexame|ron. Lib.</HI> 5. <HI>Cap.</HI> 8.</NOTE> Crabbe &s;ayth S. Ambro&s;e delighteth very much to eate Oy&s;ters: But for that the Oy&s;ters are &s;o &s;trongly fen|ced with two hard &s;helles which he can not breake by &s;trength: he wai|teth diligently to bring the Oy&s;ters out of the water into the &s;unne, and by helpe of the ayre and winde the Crabbe pre&s;enly putteth a litle &s;tone into the Oy&s;ter as he gapeth: where|by he can not clo&s;e or bring together agayne his &s;helles. Than afterward the Crabbe without daunger putteth
<PB N="54" REF="63"> in his clawes and eateth the meate of the Oy&s;ter at his plea&s;uure.</P>
<P>Euen &s;o &s;ayth he: when men are geuen to idlenes, &amp; open their mindes vnto &s;en&s;uall plea&s;ures: the deuill commeth &amp; ca&s;teth into their mindes and hartes euill cogitations in &s;uch &s;ort that their &s;hell which before did defend them: can not be drawen clo&s;e together agayne: and than ea&s;ely doth he vtterly deuour them. Idlenes ma|keth of men wome~, of wome~ bea&s;tes, and of bea&s;tes mon&s;ters. We &s;hall finde the cau&s;es of all mi&s;chiefe in e|uery commo~ wealth, to &s;pring of idle per&s;ons: they are the firebrandes of &s;edition: and the cau&s;es of all ciuill di&s;&s;ention. King Dauid whe~ he gaue <NOTE PLACE="marg">2. <HI>Sam.</HI> 11.</NOTE> him&s;elfe to idlenes, and &s;lacked to launch his net into y^e d&eacute;epe: commit|ted two horrible &s;innes: adultery, and murther. As long as Samp&s;o~ fought <NOTE PLACE="marg"><HI>Iudic.</HI> 16.</NOTE> with the Phili&s;tines, he could not be taken of his enemies, but after that he &s;lept in the bo&s;ome of a woman, and idlely continued with her: by and by he was taken and made blinde by
<PB REF="64"> his enemies. Kyng Salomon, after <NOTE PLACE="marg">1. <HI>Reg.</HI> 19.</NOTE> he gaue him &s;elfe to ea&s;e, was &s;educed and beguiled of women: but when he was exerci&s;ed in building the temple, he was in the &s;tate of grace. Watch ye therefore good Chri&s;tians. For I know you are not holyer the~ Dauid, &s;tronger then Sam&s;on, nor wi&s;er the~ Salomon.</P>
<P>Idle per&s;ons haue bene plagued &amp; &s;halbe plagued. Terrible is that &s;ay|ing: Take from him that p&eacute;ece and <NOTE PLACE="marg"><HI>Luc.</HI> 19. 14. <HI>Ezech.</HI> 16. 4<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">.</NOTE> giue it to him that hath x. p&eacute;eces. So|dom was de&s;troyed with brim&s;tone &amp; fire, for pride, fulnes of meat, aboun|dance of idlenes and vnmercyfulnes. S. Paule writyng to The&s;&s;. &s;ayth we <NOTE PLACE="marg">2. <HI>The&s;. cap.</HI> 3. 11.</NOTE> haue heard that there are &s;ome which walke among you inordinatly, and worke not at all. &amp;c. If there be any that wil not worke: let him not eate.</P>
<P><HI>Am&acirc;&s;is</HI> a noble kyng of Egypt made a law, that yearely euery man &s;hould make a recknyng to the rulers of his Prouinces, or countreis, how and by what occupation he liued: and he that either would not do this: or
<PB N="55" REF="64"> &s;hew by what lawfull meanes he got his liuyng, &s;hould dye. The &s;ame law <NOTE PLACE="marg"><HI>Aulus Gel. lib.</HI> 12. <HI>cap.</HI> 7</NOTE> had the Areopagites. The &s;ame law Solon borowed from the Egyptians, &amp; made for the Athenians. I would the &s;ame law were made in Engla~d. It was prouided by the law of Ora|co, that he that was found an idle per+&s;on &s;hould lo&s;e his head. The Gym|no&s;ophi&s;tes wi&s;e men of India, had idlenes in &s;o great dete&s;tation, that when meat was &s;et on their tables, they v&s;ed to demaund of their young men and mayde~s what they had lear|ned or done, &s;ince &s;unne ri&s;ing: and if any were fou~d to haue bene idle, they lo&s;t their dyner. The&s;e wi&s;e men ha|ted extremely all &s;louthfull per&s;ons: And all &s;uch (for that they had done no good in this lyfe) as though they had neuer liued, they buried among bea&s;tes. Notable was the cu&s;tome a|mong the old Indians: for their ma|ner was euery night before &s;upper, to examine euery man how hee had be|&s;towed that day: and if any could not proue that hee had bene about &s;ome
<PB REF="65"> good exerci&s;es, their v&s;e was to expell him out of their company. Whiche they did by the exa~ple of B&eacute;es, which can abide no dranes, but as &s;oone as any begynneth to be idle, they fall vp|on him and kill him. But we &s;uffer dranes in euery vocatio~, mo&s;t of all in the holy mini&s;tery. Then euery man mu&s;t labour: Euery man mu&s;t lau~ch. Whether? into the d&eacute;epe: what to do? to make a draught: not to deceiue me~, not to &s;&eacute;eke temporall profite, but to edifie, to &s;&eacute;eke the profit of the church, and glory of God.</P>
<P>It foloweth in the text: <HI>and Simo~ aun&s;wered and &s;ayd vnto him, Mai|&s;ter we haue laboured all night, and haue taken nothyng: neuerthele&s;&s;e at thy commaundement I will ca&s;t forth the net.</HI> We haue laboured all night, and haue not taken &s;o much as one fi&s;he. Note here the complaint of Peter, which is the complaint of ma|ny men and there with all note the&s;e wordes: <HI>at thy commaundement I will ca&s;t forth the net:</HI> and la&s;t of all the &s;ucce&s;&s;e: <HI>that when they had this</HI>
<PB N="56" REF="65"> <HI>done, they enclo&s;ed a great multi|tude of fi&s;hes. &amp;c.</HI> we haue fi&s;hed all night and haue taken nothyng. Ma|ny fi&s;h in the night: &s;uch fi&s;h without the commau~dement of God, without the pre&s;ence of God, without prayer, &amp; e&s;t&eacute;eme more their fi&s;hyng then the word of God: therfore their fi&s;hyng is vnlucky: many by in&s;piratio~s of Sa|than are moued and &s;tirred to euill artes: to theft, murther, v&s;urie and o|ther horrible vices, the&s;e labour in the night. Many preach, no man amen|deth: no man co~meth out of the denne of &s;inne, into the light of faith. What is the cau&s;e? men labour in the night. Peter and his partners laboured all night, and tooke nothyng: Many with their partners labour all night, and take nothyng. What is y^e cau&s;e? they labour in the night: They haue not yet receiued Chri&s;t into their &s;hyp: they haue not the word of Chri&s;t to ca&s;t forth the net. Doctour Luther no tabely &s;ayth: <HI>Quod pa&s;&s;im premantur tanta mi&s;eria homines, &s;ola increduli|tas in cau&s;a e&s;t:</HI> Onely infidelitie or
<PB REF="66"> vnbelief is the cau&s;e that men are af|flicted with &s;o great mi&s;erie.</P>
<P><HI>At thy co~maundement I will ca&s;t forth the net.</HI> We learne here an ex|ample of faithfull obedie~ce in Peter, who was prompt, &amp; ready to obey the commau~dement of Chri&s;t, whom he knew not yet to be the &s;onne of God. We know him to be y^e &s;onne of God, yet we &s;hew no &s;uch faythfull obedi|ence: how then &s;hal we excu&s;e our &s;el|ues? Simon declareth him &s;elfe accor+dyng to his name. For Simon by in|terpretation is hearing or obeyng. O|bedience is an excellent vertue. Obe|dience is better then &s;acrifice. Noah <NOTE PLACE="marg">1. <HI>Reg.</HI> 15.</NOTE> obeyed the word of the Lord, and he <NOTE PLACE="marg"><HI>Gene.</HI> 7.</NOTE> was pre&s;erued from the floud. Abra|ham obeyed the word of the Lord, and <NOTE PLACE="marg"><HI>Gen.</HI> 22.</NOTE> it was &s;ayd vnto him: in thy &s;&eacute;ede &s;hal all the nations of the earth be ble&s;&s;ed. Nahaman obeyed <HI>Eli&s;aeus,</HI> and was healed of his lepro&s;ie. Incomparable <NOTE PLACE="marg">4. <HI>Reg.</HI> 5.</NOTE> was the obedience of Chri&s;t. Chri&s;ti|ans <NOTE PLACE="marg"><HI>Philip.</HI> 2. <HI>Rom.</HI> 5.</NOTE> obey God: &s;ubiectes obey your Prince: Children obey your parents: &s;eruau~tes obey your mai&s;ters: wiues
<PB N="57" REF="66"> obey your hu&s;bandes. Simon did ca&s;t forth the net, but how? at the co~mau~|deme~t of Chri&s;t. This is a profitable doctrine. What&s;oeuer ye doe in word <NOTE PLACE="marg"><HI>Collo.</HI> 3. 17</NOTE> or d&eacute;ede, doe all in the name of the Lord Ie&s;us, giuyng thankes, to the Father by him. Euery man ought to launch out his net in the name of Ie|&s;us Chri&s;t: The Prince, y^e Preacher, y^e Magi&s;trat, y^e Hou&s;holder, the Artifi|cer, y^e Plowma~, &amp;c. For Chri&s;t &s;aith w^t out me ye can doe nothyng. Ex|cept <NOTE PLACE="marg"><HI>Io.</HI> 15. <HI>P&s;al.</HI> 127.</NOTE> y^e Lord build the hou&s;e, their la|bour is but lo&s;t y^t build it. Except the Lord k&eacute;epe the Citie, the watchman waketh but in vaine. Read the whole P&s;alme. By the onely fr&eacute;e goodne&s;&s;e &amp; gift of God, is the hou&s;e and hou&s;hold mainteined: the Citie defended: meat mini&s;tred: children obtained. With|out the word of Chri&s;t, in runnyng it helpeth not to be &s;wift, in battaile it helpeth not to be &s;tro~g, in f&eacute;edyng the <NOTE PLACE="marg"><HI>Eccle&s;i.</HI> 9.</NOTE> flocke it helpeth not to be wi&s;e, to Ri|ches it helpeth not to be a ma~ of much vnder&s;tandyng, to be had in fauour it helpeth not to be cunnyng. Without the word of Chri&s;t, my fi&s;hyng, my
<PB REF="67"> plantyng, my wateryng, and all my labour is nothyng worth. Gregory &s;ayth well: <HI>Ni&s;i intus &s;it qui doceat, in|ca&s;&s;um lingua docentis laborat:</HI> Except he be within that teacheth, the toung of the teacher laboureth in vaine. Xer|xes that great kyng of Per&s;ia, which inuaded Grece with &s;euen hundreth thou&s;and of his owne people, and iij. hu~dred thou&s;and &s;trau~ge &s;ouldiours: was vanqui&s;hed by a fewe Greekes. Why? he launched not, he inuaded not in the name of Chri&s;t. The I&s;ra|lites <NOTE PLACE="marg"><HI>Exod.</HI> 14.</NOTE> in the name of God pa&s;&s;ed &s;afely through the red &s;ea. At the commaun|dement <NOTE PLACE="marg"><HI>Ieho&s;.</HI> 6.</NOTE> of God they compa&s;&s;ed Ieri|cho &s;euen tymes, and all thynges fell out vnto the~ mo&s;t pro&s;perou&s;ly. Sam+&s;on <NOTE PLACE="marg"><HI>Iudic.</HI> 15.</NOTE> in the name of God, made heapes of his deadly enemies, with the iawe of an A&s;&s;e: with y^e iawe of an A&s;&s;e he &s;lew a thou&s;and men. Dauid &s;ayd to <NOTE PLACE="marg">1. <HI>Reg.</HI> 17.</NOTE> proude Goliath, who defied y^e ho&s;t of I&s;raell: Thou comme&s;t to me with a &s;word, a &s;peare, and a &s;hield: but I come to th&eacute;e in the name of the Lord of ho&s;tes, the God of the ho&s;t of I&s;ra|ell,
<PB N="58" REF="67"> who~ thou ha&s;t railed on. By this name and omnipote~t word (as Chri|&s;o&s;tome noteth) the &s;tone was direc|ted <NOTE PLACE="marg">1. <HI>Reg.</HI> 17.</NOTE> to the forehead of Goliath, into y^e which it did &s;inke, and he fell groue|lyng to the earth. And &s;o the armed was &s;layne by y^e vnarmed: the Giant, by a Dwarf: and the &s;kilfull in mar|tial affaires, by one that could no &s;kil but of k&eacute;epyng &s;h&eacute;epe. The cau&s;e was, for that he had his helpe from a|boue, through the tru&s;t whereof he &s;trake the bla&s;phemer&punc; into the fore|head. In the &s;ame name, oftentymes a poore ma~ groweth to great wealth, and in fauour with God and man.</P>
<P>Who&s;oeuer therefore purpo&s;eth to haue good &s;ucce&s;&s;e in his affaires, mu&s;t of nece&s;&s;itie launche out with Simon into the d&eacute;epe, and that in the name of Chri&s;t: he mu&s;t become Si|mon, a hearer, and a Di&s;ciple: Of ne|ce&s;&s;itie he mu&s;t heare, read, learne, &amp; meditate the word of God, according to the commaundeme~t: fir&s;t &s;&eacute;eke the <NOTE PLACE="marg"><HI>Mat.</HI> 6,</NOTE> kyngdome of God and his righteou&s;|nes, &amp;c. He mu&s;t receiue Chri&s;t into
<PB REF="68"> his &s;hyp: that is, mo&s;t faythfully and humblely pray him to ble&s;&s;e his la|bours. That is the way to thriue in this world and in the world to come. There are many launchers, e&s;pecial|ly now a dayes, which launch out in|to the d&eacute;epe, not in y^e name of Chri&s;t, but in the name of Satha~: they make draughtes, deuili&s;h draughtes, by v|&s;urie, by periuries, by co&s;enyng, by lying, theft, murther, flattering, coue|tou&s;nes, and &s;uch like vilanie. Is this the way to thriue?</P>
<P>Many obiect why the indeuours of godly men often tymes haue ill &s;uc|ce&s;&s;e, and the indeuours of the wicked haue good &s;ucce&s;&s;e. God hath appoin|ted this ordinaunce, that all thynges to the godly &s;hould pro&s;per and come to good effect, and to the euill &s;hould decay &amp; come to euill effect. But Sa|than troubleth this ordinaunce, as it is &s;ayd: The Serpent &s;hall byte his h&eacute;ele: y^t is Sathan &s;hall afflict Chri&s;t, <NOTE PLACE="marg"><HI>Gen.</HI> 3.</NOTE> &amp; his me~bers with all maner of mi&s;e|ries incident to man: notwith&s;ta~dyng God v&s;eth a pollicie again&s;t Satha~, &amp;
<PB N="59" REF="68"> maketh that which &s;&eacute;emeth a cur&s;e, a ble&s;&s;ing: &amp; that which &s;&eacute;emeth a ble&s;|&s;ing, to be a cur&s;e. Io&s;eph obeyed his fathers commaundement, and went vnto his brethren, and his brethre~ by the in&s;tinct &amp; motion of Sathan, &s;old him: but God turned this into ble&s;|&s;ing. So we read of Dauid, &s;o of the Apo&s;tles, &amp; of many other, who&s;e cur|&s;es haue bene turned into ble&s;&s;inges.</P>
<P>This is the condition and &s;tate of men in this world. Generally good men lyue in aduer&s;itie, and wicked men in pro&s;peritie. I &s;ay generally. For it commeth &s;ometymes to pa&s;&s;e, that good men lyue in pro&s;peritie and wicked men in aduer&s;itie. But this &s;eldome falleth out, and among a hu~|dred good men, &s;car&s;e one or two lyue pro&s;perou&s;ly in this world. The ge|nerall &s;entence therfore &s;ta~deth firme and infallible: good men are plagued with aduer&s;itie: euill men flori&s;he in pro&s;peritie: accordyng to y^e Prouerbe: <HI>Quo peior, eo fortunatior:</HI> the wor&s;er man the better lucke. Chri&s;t playnly <NOTE PLACE="marg"><HI>Luc.</HI> 16.</NOTE> &s;heweth this condition and e&s;tate of
<PB REF="69"> mens affaires, in the exa~ple of Diues and Lazarus. You &s;&eacute;e often tymes the mo&s;t wicked me mo&s;t fortunate, and the mo&s;t godly mo&s;t mi&s;erable: But <HI>Re&s;pice finem:</HI> marke the end: and fret <NOTE PLACE="marg"><HI>P&s;al.</HI> 37.</NOTE> not thy &s;elfe becau&s;e of the vngodly, neither be thou enuious agayn&s;t the euill doers. For they &s;halbe cut down like the gra&s;&s;e, and be withered euen as y^e gr&eacute;ene herbe. Put thou thy tru&s;t in the Lord, and be doyng good: dwell in the land; and verely thou &s;halt be fed. Delight thou in the Lord, and he will giue th&eacute;e thy harts de&s;ire. Lau~ch thou into the d&eacute;epe, and let downe thy not in the name of the Lord, to make a draught, alwayes remembryng the heaue~ly &s;aying of y^e Prophet Dauid: Some put their tru&s;t in chariots, and <NOTE PLACE="marg"><HI>P&s;al.</HI> 20. 7.</NOTE> &amp; &s;ome in hor&s;es: but we will remem|ber the name of the Lord our God. So much for this part.</P>
<P><HI>And whe~ they had this done they inclo&s;ed a great multitude of fi&s;hes, and their net brake.</HI> Here we learne the cau&s;e of pro&s;perous &s;ucee&s;&s;e, and ble&s;&s;ing of the Lord which is: if at his
<PB N="60" REF="69"> commaundement we ca&s;t downe our nettes. Here Chri&s;t by a wonderfull miracle proueth his Godhead. The circum&s;taunces declare the miracle to be wonderfull: the labour of all the night lo&s;t: the breaking of the net: the &s;inkyng of the &s;hyp: the callyng of partners out of the other &s;hyp: the a|&s;tomeng and great admiration of Pe|ter and others, the &s;udaine for&s;akyng of all their goodes, &amp; obedience &s;hewed to the word of Chri&s;t. The like mira|cle we haue in Iohn. 21. The v&s;e of this wo~derfull miracle is: that Chri&s;t is y^t Me&s;&s;ias, that lambe of God that taketh away the &s;innes of the world: That Chri&s;t not onely is Lord of the land: but al&s;o of the &s;ea, and all that therein is. In an other place touching <NOTE PLACE="marg"><HI>Mat.</HI> 17. 27.</NOTE> tribute: Chri&s;t &s;ent Peter to the &s;ea, &s;aying: go thou to the &s;ea and ca&s;t an hooke and take vp the fi&s;h that fir&s;t co~|meth vp, and when thou ha&s;t opened his mouth, thou &s;halt finde a p&eacute;ece of xx. pence: that take and giue it vnto them for me and th&eacute;e. If Chri&s;t be Lord of the &s;ea, and all thynges ther|in:
<PB REF="70"> thou whiche by fayth art made a member of Chri&s;t, ha&s;t no cau&s;e to feare the &s;urges, waues, and daun|gers of the &s;ea, feare not: that which is &s;ubiect to Chri&s;t thy head, mu&s;t of nece&s;&s;itie be &s;ubiect to his members.</P>
<P>What &s;ignifieth the breaking of the net: who breake the nette: how the nette is broken: why the nette is broken: the&s;e thinges are to be ob&s;er|ued. Touching the fir&s;t: The king+dome of heaue~ is lyke to a net, which <NOTE PLACE="marg"><HI>Math.</HI> 13. 47.</NOTE> was ca&s;t into the &s;ea and gathered of all kinde of fi&s;hes, which when it was full, the fi&s;hers drew to land, and &s;ate downe and gathered the good into ve&s;&s;els, but ca&s;t the bad away. So &s;hal it be at the end of the world. The an|gels &s;hall come forth and &s;euer the bad fro~ among the iu&s;t, and &s;hall ca&s;t them into a furnace of fyre: there &s;hall be wailing &amp; gna&s;hing of t&eacute;eth. The net is broken when the concord of fayth in the Church is broken, and men falle into wicked here&s;ies and errours.</P>
<P>They breake the nette which fi&s;he
<PB N="61" REF="70"> in the night, wanting the light of ho|lye &s;cripture, and blinded with the darcknes of errours, and ignoraunce. Euil men which breake the vnitie of of the Church, and fall into &s;ectes &amp; &s;chi&s;mes, doe al&s;o breake the nette, which obey not, but co~temne the cal|ling of God. The&s;e are euill fi&s;hes which are not taken: or els breake the nette: that is: they fall fro~ grace, fro~ fayth, and lo&s;e the &s;pirite of God. All that were conuerted &s;tode not in the nette of fayth and vertue: for ma|ny went forth and mightely brake the nette, peruerting fayth, vertues, and Sacrame~ts. Such fi&s;hes belong to the kitchen of Satha~. Arrius went forth: brake the nette, &amp; began a mo&s;t pe&s;ti|lent &s;chi&s;me, becau&s;e he could not ob|tayne the Bi&s;hoprick of Alexandria. Who&s;e &s;teps many doe follow. Sa|bellius co~tinued not in the nette, but went forth and brake the nette. So did Fotinus, Manicheus and other innumerable. Of &s;uch S. Io. &s;pea|keth, <NOTE PLACE="marg"><HI>Io.</HI> 1. <HI>cap.</HI> 2. 19.</NOTE> &s;aying: they went out from vs, but they were not of vs. For if they
<PB REF="71"> had bin of vs, they would no doubt haue continued with vs, but that it might appeare that they are not all of vs. Of &s;uch al&s;o &s;peaketh S. Paule. <NOTE PLACE="marg">1. <HI>Tim.</HI> 4. 1.</NOTE> Now the &s;pirite &s;peaketh euidently, that in the latter tymes &s;ome &s;hall de|part from the fayth, geuing heede vn|to &s;pirites of errours and doctrines of deuils &amp;c. Fal&s;e Apo&s;tles brake the net in y^e Primitiue Church as Luke writeth: Then ro&s;e vp certayne of <NOTE PLACE="marg"><HI>Act.</HI> 15. 5.</NOTE> the &s;ect of the Phari&s;ies, which did be|leue &s;aying, it was needeful to Circu~|ci&s;e them, and to commaund to k&eacute;epe the law of Moy&s;es. To the&s;e breakers of the net, S. Paule &s;ayth: Chri&s;t is become but vayne to you: as many of <NOTE PLACE="marg"><HI>Galat.</HI> 5. 4.</NOTE> you as are iu&s;tified by the law are fal|len from grace. Of this companye were <HI>Himenaeus,</HI> Samo&s;atenus, A|lexander, and many other heretickes. Since the Primitiue Church, conti|nually &s;warmes of heretickes haue broken this nette. Where&s;oeuer God doth build his Temple: there by and by Sathan adioyneth his chappell. At this day becau&s;e the light of the
<PB N="62" REF="71"> Go&s;pell &s;hyneth clearely: legions of heretickes: (as Anabapti&s;tes, Schi&s;|matickes, Libertines, Arrians, A|thei&s;tes, Romi&s;h Catholickes, the Fa+milie of Loue, and others) breake the nette of the Go&s;pell. Wo be vnto the <NOTE PLACE="marg"><HI>Apoc.</HI> 12. 12.</NOTE> inhabiters of the earth, and of the &s;ea. For the Deuill is come downe vnto you, which hath great wrath: becau&s;e he knoweth he hath but a &s;hort tyme. Touchyng the Familie of Loue: I &s;ay this, the deuill tran&s;formeth him &s;elfe into an Angell of light. There|fore it is no great maruaile that this familie, beyng in d&eacute;ede a familie of Sathan &s;hould tran&s;forme them &s;el|ues into a familie of light: a familie of loue. God is light: God is loue. Chri&s;o&s;t &s;ayth: <HI>Haeretici omnia habent in &s;imilitudine:</HI> Heretiques haue all thynges in re&s;emblance or likene&s;&s;e. This familie is not a familie of true loue. It is a familie of bla&s;phemy: a familie of fal&s;hode: a familie of pride: a familie of idolatrie: a familie of ig|noraunce and follie: a familie of mal|lice: &amp; to be &s;hort a familie of all vice
<PB REF="72"> and vilanie. That this is true their fruites declare. The tr&eacute;e is knowne by the fruite. For proofe I refer you to the bookes, or rather bables of H. N. whom they name the true Pro|phet of GOD, where as he is a fal&s;e and lying Prophet. I promi&s;ed to pro&s;ecute y^e Argume~t that the Romi&s;h Catholickes are not y^e true Church: as I haue already proued y^t they &s;hake y^e &s;hyp of Chri&s;t: &s;o I infer they break the net of y^e go&s;pell. I argue thus: they commit Idolatrye: Therefore they breake y^e net. After y^t the popi&s;h prie&s;t hath &s;poken the&s;e v. wordes: <HI>Hoc est enim corpus meu~:</HI> Which is one word more the~ euer Chri&s;t left, and is of &s;o great vertue (as they &s;ay) that with|out that word there can be no perfect con&s;ecration: where as notwith&s;tan|dyng, Chri&s;t, his Apo&s;tles, the Primi|tiue Church, and the Gr&eacute;ekes, neuer v&s;ed this word <HI>Enim.</HI> It is a &s;uper|&s;titious additio~ of the Papi&s;tes, mo&s;t wickedly leauyng out the&s;e mo&s;t ne|ce&s;&s;ary wordes that Chri&s;t hym&s;elfe &s;pake: namely, <HI>Which is betrayed</HI>
<PB N="63" REF="72"> <HI>for you: Do this in remembrau~ce of me.)</HI> After y^e the prie&s;t I &s;ay hath &s;po|ken y^e former wordes: &amp; hath bla&s;ted, breathed, and blowed, vpo~ the bread: he kn&eacute;eleth downe to it and wor&s;hyp|peth it, &s;aying in Latin: <HI>Agnus Dei qui tollis. &amp;c.</HI> O Lambe of God that take&s;t away the &s;innes of the world haue mercy vpon vs. Thri&s;e doth he call the bread which he holdeth in his handes the lambe of God, which ta|keth away the &s;innes of the world. This is abhominable Idolatry. The authour of this Idolatrous leuation or liftyng vp of the bread aboue the prie&s;ts head, was Pope <HI>Honorius</HI> the third, about the yeare of our Lord 1210. He commaunded that the ho&s;t &s;hould be lifted vp aboue the prie&s;tes head at Ma&s;&s;e, and that all the people &s;hould fall downe and wor&s;hip it. An|tichri&s;t &s;heweth him &s;elfe. Here all men may &s;&eacute;e how auncient a thyng their holy &s;ackeryng is, which is cou~|ted the be&s;t and chiefe&s;t part of their Ma&s;&s;e: whereas in d&eacute;ede it is the mo&s;t wicked and abhominable part of the
<PB REF="73"> patched paltrye, of their ma&s;kyng Ma&s;&s;e. The lying Papi&s;tes therfore may be a&s;hamed to bragge that their deuili&s;he Ma&s;&s;e came from the Apo|&s;tles: &s;eing that it is proued to be a new and late inuention of Antichri&s;t. The worde Ma&s;&s;e is not in the By|ble. And (as hath bin &s;ufficiently pro|ued) there was no tidinges of any Ma&s;&s;e priuate in any doctour or Cou~|cell by the &s;pace of &s;ix hundred yeares after Chri&s;t. Their oblation, they call <HI>Sacrificium nouum:</HI> A new &s;acri|fice. Their Ma&s;&s;e booke hath the&s;e wordes: <HI>Acceptum &s;it omnipotenti Deo hoc &s;acrificium nouu~:</HI> O that this new &s;acrifice might be thankfully taken of almightye God. They may truely call it a new &s;acrifice: for it was ne|uer heard of before, that a wafer cake and a &s;poneful of wine mingled with water, &s;hould be an oblation and &s;a|crifice for the &s;aluation of the liuing, and for the re&s;t and quietnes of all the faythfull that are dead.</P>
<P>I know they will &s;ay they com|mit not idolatre: for that which they
<PB N="64" REF="73"> hold vp is the verye naturall bodye of Chri&s;t, God and man. Therfore may they iu&s;tlye wor&s;hip it. I a&s;ke them how they proue it to be the verie body of Chri&s;t. They an&s;were by the ver|tue of the&s;e wordes: <HI>Hoc e&s;t enim cor|pus meum:</HI> a goodly profe. I reply, Chri&s;t &s;pake the&s;e wordes of y^e bread as the holy &s;criptures, and all aunci|ent writers doe witnes. It is agayn&s;t the veritye of a naturall bodye to be in moe places then one at once, as he mu&s;t be in a hundred thou&s;and pla|ces at once, if their doctrine be true. The article of our faith is that Chri&s;t is a&s;ce~ded vp into heauen and &s;itteth on the right hand of God the father almighty, and from thence &s;hall come &amp;c. Our &s;auiour Chri&s;t tolde his di&s;|ciples <NOTE PLACE="marg"><HI>Ioh.</HI> 14. <HI>&amp;</HI> 16.</NOTE> oft a litle before his pa&s;&s;io~, that he &s;hould leaue the world and goe to his father. S. Marke &s;ayth: Chri&s;t <NOTE PLACE="marg"><HI>Mar.</HI> 16. <HI>Luc.</HI> 24.</NOTE> was taken vp into heauen and &s;itteth on the right hand of God. W&eacute;e reade in the Actes: This Ie&s;us which is ta|ken <NOTE PLACE="marg"><HI>Act.</HI> 1.</NOTE> vp from you into heauen: &s;hall &s;o come as you haue &s;&eacute;ene him going
<PB REF="74"> vp into heauen. Of the&s;e wordes of the angells, we learne that as Chri&s;t went vp vi&s;iblye, and was &s;&eacute;ene with the corporall eyes of his di&s;ciples: &s;o lykewi&s;e when he commeth agayne from thence, he &s;hall come vi&s;iblye, and be &s;&eacute;ene with the corporall eyes of all men. But neuer man &s;awe him yet comming downe with his corpo|rall eyes: Therefore neuer came he downe corporall &s;ince his a&s;cention. S. Stephan &s;awe him. Where? not in the popi&s;he pixe, nor in their &s;in|ging <NOTE PLACE="marg"><HI>Act.</HI> 7.</NOTE> bread, but in heauen. S. Paule <NOTE PLACE="marg"><HI>Act.</HI> 9.</NOTE> heard him: fro~ whence? from heauen. S. Peter &s;ayth that heauen mu&s;t <NOTE PLACE="marg"><HI>Act.</HI> 3.</NOTE> holde Ie&s;us Chri&s;t, till the tyme that all thinges be re&s;tored, which god hath &s;poken by the mouth of all his holy prophets &s;ince the world began. This tyme is, till the daye of iudge|ment. If therefore they will haue Chri&s;t bodily at their Ma&s;&s;es: they mu&s;t tary till the day of iudgement.</P>
<P>This doctrine that the &s;acrament of the alter (as they terme it) is the true, naturall, reall, carnall, corpo|rall,
<PB N="65" REF="74" MS="y"> and &s;ub&s;tantiall bodye of Chri&s;t, is a dreame of Antichri&s;t the By&s;hop of Rome, and cannot be proued, nei|ther by holy &s;cripture, nor by aunci|ent fathers. You haue heard the holye &s;cripture clearely denyeth it. The fa|thers al&s;o deny it. <HI>Clemens Alexandri|nus</HI> &s;ayth: <HI>Duplex e&s;t autem &s;anguis</HI> <NOTE PLACE="marg"><HI>Cum Alex. lib.</HI> 2. <HI>peda|go. cap.</HI> 2.</NOTE> <HI>domini alter enim e&s;t carnalis, quo re|dempti &s;umus ab interitu: alter vero &s;piritalis quo &s;cilicet vncti &s;umus: &amp; hoc e&s;t bibere Ie&s;u &s;anguinem, e&s;&s;e participe~ incorruptionis domini. verbi autem vir|tus e&s;t spiritus, quemadmodum &s;anguis carnis:</HI> The bloud of Chri&s;t truely is of two &s;ortes: the one carnall, wher|by w&eacute;e are red&eacute;emed from death, the other &s;pirituall, wherewith we are annoynted. For to drinke the bloud of Ie&s;us is to be parttaker of y^e Lords immortality. The &s;pirite is the ver|tue of the worde, as bloud is of fle&s;he. Theodoret an auncient father &s;ayth <NOTE PLACE="marg"><HI>Theodoret: dialog.</HI> 1.</NOTE> thus: <HI>Chri&s;tus naturam panis non mu|tat:</HI> Chri&s;t chaungeth not the nature of the bread. Gela&s;ius &s;ayth: <HI>Non de|&s;init e&s;&s;e &s;ub&s;tantia vel natura panis: &amp;</HI>
<PB REF="75"> <HI>vini.</HI> It cea&s;eth not to be the &s;ub&s;tan|ce or nature of bread and wine. Ori|gen that old learned father &s;ayth: <HI>Si</HI> <NOTE PLACE="marg"><HI>Origen. Hom.</HI> 7. <HI>in Leuit.</HI></NOTE> <HI>&s;ecundum literam &s;equaris id quod di|ctum e&s;t: Ni&s;imanducaueritis carnem filij hominis non habebitis vitam in vo|bis: litera illa occidit:</HI> If accordyng to the letter you vnder&s;ta~d that &s;aying: Except ye eate the fle&s;he of the &s;onne of man and drinke his bloud, ye haue no lyfe in you: That letter killeth. It <NOTE PLACE="marg"><HI>Ioh.</HI> 6. 53.</NOTE> is the Spirit that giueth life: the fle&s;h profiteth nothyng. For &s;hortne&s;&s;e of tyme, I mu&s;t referre you to the pla|ces of other auncient Fathers which make the ca&s;e cleare. <HI>Tertul. contra Marcionem Lib.</HI> 4. <HI>August. Tom.</HI> 6. <HI>con|tra adimantum Manichaei Di&s;cipulum cap.</HI> 12. <HI>&amp; Tom.</HI> 8. <HI>in P&s;al.</HI> 3. <HI>Tom.</HI> 2. <HI>E|pi&s;t.</HI> 221. <HI>Cyp. de Coena Domini. He&s;ichi|us in Leuit. Lib.</HI> 3. <HI>cap.</HI> 2. <HI>Ambro&s;. de Sa|cramentis Lib.</HI> 1. <HI>cap.</HI> 5. <HI>Chri&s;o&s;t. ad Cae|&s;arium Augu&s;t. in Ioh. Tract.</HI> 25. <HI>&amp; Tract.</HI> 26. To co~clude, <HI>Era&s;mus</HI> a ma~ <NOTE PLACE="marg"><HI>Era&s;. in.</HI> 1. <HI>Cor.</HI> 7.</NOTE> of great learnyng &amp; iudgement &s;ayth thus: <HI>In &s;ynaxi Tran&s;ubstantiationem &s;ero definiuit eccle&s;ia:</HI> In the holy mi|ni&s;tration,
<PB N="66" REF="75"> it was long and very late, before the church determined the Ar|ticle of Tran&s;ub&s;tantiation. Their owne breath bloweth agayn&s;t them: Doctour Ton&s;tall, &s;ayth: It was no <NOTE PLACE="marg"><HI>Ton&s;tallus de Euchari|&s;tia Lib.</HI> 1. <HI>pag.</HI> 65.</NOTE> here&s;ie to deny their Tran&s;ub&s;tantia|tion before their late Councell of La|teran. Doctour Fi&s;her &s;ometyme <NOTE PLACE="marg">Fi&s;herus co~+tra captiui|ta. Babylo|nicam.</NOTE> By&s;hop of Roche&s;ter &s;ayth: The ve|ry pre&s;ence of Chri&s;tes body &amp; bloud in the Ma&s;&s;e, can not be proued by a|ny Scripture.</P>
<P>This deueli&s;h doctrine was neuer receiued in the Church, til Pope Leo: Pope Nicholas: Pope Innocent: Pope Honorius: and Pope Vrban Antichri&s;tian prelates thorow their tyranny brought it in, and compelled the Chri&s;tia~s with fire and faggot (as the maner of the tyra~nicall Papi&s;tes is) to receiue their abhominable doc|trine. It is not much more then fiue hundred yeares, &s;ince their gro&s;&s;e opi|nion of the Sacrame~t bega~ fir&s;t to be atte~pted, &amp; was throughly receiued, and agr&eacute;ed vpon, about the yeare of our Lord 1215. in the Councell of
<PB REF="76"> Latera~, which was holden in Rome, where were gathered together a mo~|&s;trous &s;warme of Phari&s;aicall Pa|pi&s;tes, about the number of thirtene hu~dred pildpates, of y^e which number eight hu~dred were mo~kes, channo~s, &amp; fryers, a broode of chicke~s of y^e Popes owne hatching. La&s;t of all came pope Vrban the monke, in the yeare of our Lord a thou&s;and two hundred thr&eacute;e|&s;core and foure, and he made vp all the market: For he ordained a fea&s;t called <HI>Corpus Chri&s;ti,</HI> in honour of the Sacrament: &s;o that euer after that tyme the Sacrame~t was no more ta|ken for a &s;igne, figure, and token of Chri&s;tes bodye: but for Chri&s;t him|&s;elfe God and man. And therefore was it reuerenced, wor&s;hiped, hono|red, &s;en&s;ed, and kn&eacute;eled vnto, as they taught the people at their vn&s;acred &s;akeringes.</P>
<P>S. Augu&s;t. &s;ayth touching the fa|thers of the olde law: Abraham, Mo|&s;es, Aaron, and other receiued the bo|dye of Chri&s;t truely and effectually long tyme before that Chri&s;t either
<PB N="67" REF="76"> had receiued fle&s;he of the ble&s;&s;ed vir|gin or had ordained the Sacrament: and that euen the &s;elfe &s;ame bodye that is receiued now of the faythfull. Of this matter S. Paule &s;peaketh: They did all eate of the &s;ame &s;piritu|all <NOTE PLACE="marg">1. <HI>Cor.</HI> 10. 3.</NOTE> meate: And did all drinke of the &s;ame &s;pirituall drinke: For they dranke of that &s;pirituall rock that fo|lowed them: and that rocke was Chri&s;t. S. Augu&s;t. al&s;o of Chri&s;ti|an <NOTE PLACE="marg"><HI>Augu&s;t. de Symbolo fi|dei ad Ca|thecume|nos. Tom.</HI> <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></NOTE> children and other faythfull that neuer receiued the Sacrament wri|teth thus: <HI>nulli e&s;t aliquatenus ambi|gendum, tunc vnumquem&abque; fideliu~ cor|poris &s;auguini&s;&abque; domini participem fi|eri quando in Bapti&s;mate efficitur mem|brum Chri&s;ti. &amp;c.</HI> No man may in a|ny wi&s;e doubt but that euery fayth|full man is than made partaker of the body and bloud of Chri&s;t, whan in Bapti&s;me he is made a member of Chri&s;t: and that he is not without the felow&s;hip of that bread, and of that cup, although before he eate of that bread, &amp; drinke of that cup he hepart this world, being in y^e vnitye of Chri|&s;tes
<PB REF="77"> bodye for he is not made fru&s;trate of the Communion and benefite of that Sacrament while he findeth that thing which is &s;ignified in the Sa|crament.</P>
<P>The enemies of the cro&s;&s;e of Chri&s;t mightfully obiect: Onle&s;&s;e ye eate the fle&s;he of the &s;onne of man and drinke his bloud ye &s;hall haue no lyfe in you. I aun&s;were if there be no other ea|ting of Chri&s;tes bodye whereby w&eacute;e &s;hall liue, but onely fle&s;hly eating with mouth, and teath: than what lyfe hath Abraham, I&s;aac, Iacob, Mo&s;es, Aaron and other holy Patri|arches, &amp; Prophets that were before the comming of Chri&s;t: what lyfe haue a great nu~ber of holy martyrs? what lyfe haue Chri&s;tian Children that being bapti&s;ed in the bloud of Chri&s;t depart this lyfe before they can receiue the Sacrament? Shall we &s;ay they haue no lyfe? Or &s;hall we condemne them of euerla&s;ting death? Or &s;hall we thinke they &s;hall neuer ri&s;e agayne? And &s;hall we de|nye Gods election? S. Augu&s;t. &s;pea|kyng
<PB N="68" REF="77"> of our fathers &s;ayth: <HI>&V;i&s;ibile~ ci|bum</HI> <NOTE PLACE="marg"><HI>Augu&s;t. in Ioh. Tract.</HI> 26. <HI>Tom.</HI> 9.</NOTE> <HI>(Manna) spiritualiter intellexe|runt, &s;piritualiter e&s;urierunt, spiritua|liter gu&s;tauerunt:</HI> They vnder&s;tode Manna the vi&s;ible meate &s;piritually: they hungred it &s;piritually: they ta|&s;ted it &s;piritually.</P>
<P>I a&s;ke the defenders of tran&s;ub&s;ta~|tiation, what body Chri&s;t gaue: whe|ther mortall or immortall. I rea&s;on thus: if he gaue his body: he gaue his mortall body, or his immortall body: But he gaue not his mortal body, nei+ther his immortal body: Therfore he gaue not his body. I proue thus he gaue not his mortall body: <HI>accumbe|bat men&s;ae:</HI> for it &s;ate at the table. He gaue not his immortall body: <HI>no~ dum re&s;urrexerat:</HI> for it was not yet ri&s;en. Therfore he gaue not his body. Ther+fore it is a figuratiue &s;p&eacute;ech.</P>
<P>I vrge their owne wordes agayn&s;t them. By and by after they haue con|fe&s;&s;ed that the bread is the body of Chri&s;t e&s;&s;entially, &s;ub&s;tantially and in d&eacute;ede: and the wyne his naturall bloud: they adde <HI>Sed inui&s;ibiliter &amp; in|effabiliter</HI> <NOTE PLACE="marg">Aquinas</NOTE>
<PB REF="78"> <HI>&amp; non vt in loco non quali|tatiue</HI> <NOTE PLACE="marg"><HI>part.</HI> 3. <HI>que&s;t.</HI> 76. <HI>Lombar|dus &s;enten.</HI> 4. <HI>di&s;tinc.</HI> 10.</NOTE> <HI>aut quantitatiue:</HI> But inui&s;ible|ly, and vn&s;peakeablely, and not as in a place, not in qua~titie or in qualitie. Note I pray you, how fitly the&s;e thynges agr&eacute;e: how the one is &s;ubuer|ted by the other. For if the true, and naturall body of our Lord, which he tooke of the virgin Mary, dead, buried, ri&s;en, &amp; a&s;cended into heauen (&s;o they &s;ay) be pre&s;ent in the Sacrament: a&s;|&s;uredly that &s;ame body mu&s;t haue quantitie and qualitie, &amp; mu&s;t be con|tained in a place: except that body was not naturall: or els now beyng in glory, hath put away all truth of a body. The Angels te&s;tifie of the glori|fied body of Chri&s;t: <HI>Surrexit no~ e&s;t hic,</HI> <NOTE PLACE="marg"><HI>Marc.</HI> 16. 6.</NOTE> <HI>ecce locus vbi po&s;uerunt eum:</HI> He is ri|&s;en, he is not here behold the place where they had put him. Chri&s;t him &s;elfe &s;ayth: behold my handes and my <NOTE PLACE="marg"><HI>Luc.</HI> 24. 39.</NOTE> f&eacute;ete, that it is eue~ I my &s;elfe: handle me and &s;&eacute;e, for a &s;pirite hath not fle&s;h and bones as ye &s;&eacute;e me haue. If this body haue not place, qualitie, &amp; quan|titie: it is not the &s;ub&s;tantiall, natu|rall
<PB N="69" REF="78"> and true body of our Lord. Read S. Augu&s;t. <HI>Epi&s;t.</HI> 57. <HI>ad Dardanum Tom.</HI> 2. Thus much concernyng the Lordes Supper.</P>
<P>Al&s;o the&s;e men teach that we are not iu&s;tified by fayth onely. This do|ctrine is fal&s;e: Therefore they breake the net.</P>
<P>They call vs <HI>Solifidia~s:</HI> We may call them <HI>Nullifidians.</HI></P>
<P>I argue thus: the righteous man <NOTE PLACE="marg"><HI>Habac.</HI> 2. <HI>Rom.</HI> 1.</NOTE> liueth, by his fayth: Therefore fayth iu&s;tifieth.</P>
<P>Abraham was iu&s;tified by fayth: Therfore other are iu&s;tified by fayth. Abraha~ is the father of all beleuers. The antecedent is proued: Abraham <NOTE PLACE="marg"><HI>Gen.</HI> 15. <HI>Rom.</HI> 4.</NOTE> beleued God and it was accompted to him for righteou&s;ne&s;&s;e.</P>
<P>Abraham was iu&s;tified by fayth. 430. yeares before Moy&s;es gaue the law: Therefore fayth iu&s;tifieth &amp; not the law.</P>
<P>That thyng onely iu&s;tifieth, by which the holy Gho&s;t is geuen: The holy Gho&s;t is geuen by fayth, and not by the law: Therfore fayth iu&s;tifieth
<PB REF="79" MS="y"> and not the law. The fir&s;t rea&s;on is proued by experience. The Galatia~s receiued the holy Gho&s;t by preaching of the Go&s;pell: and &s;o con&s;equently by fayth. The examples in the Actes of the Apo&s;tles, of Cornelius and ma|ny others, and al&s;o the example of the Centurion proue the &s;ame. Fayth onely iu&s;tifieth Read. Rom. 1. 3. 4. and 9. chap.</P>
<P><HI>Sola fides:</HI> Onely fayth was very well knowen and v&s;ed of auncient Fathers long a goe, and the v&s;e of the &s;ame hath bene in the Church &s;ince the tyme of the Apo&s;tles: By onely fayth, fr&eacute;ely, without workes: with|out the law. The tyme fl&eacute;eth away &amp; therefore I will onely cote the au|thours and the places. Origen in his expo&s;ition vpon the Romanes chap. 3. hath <HI>Sola fides,</HI> fayth onely. S. Ba|&s;ill a ma~ of incomparable vertue and learnyng hath <HI>Sola fides,</HI> in his booke <HI>de Humilitate. <HI>Athana&s;ius</HI></HI> vpo~ the iij. chap. to the Romanes hath <HI>Sola fides.</HI> The eloque~t famous Doctour Chri|&s;o&s;t. vpon the Ephe&s;ians the &s;econd
<PB N="70" REF="79"> chapter <HI>Serm.</HI> 5. <HI>Sola fides.</HI> And in his Sermon of fayth and the law <HI>Sola fi|des.</HI> S. Ambro&s;e vpon the iij. iiij. x. xi. chap. to the Romanes <HI>Sola fides.</HI> S. Hierome vpon the foure and v. to the Romanes <HI>Sola fides. Eu&s;ebius Lib.</HI> 3. <HI>cap.</HI> 27. <HI>Sola fides.</HI></P>
<P>To conclude S. Augu&s;t. albeit not in expre&s;&s;e termes as the other, yet in effect hath it a&s;much: After di&s;cour&s;e of the merites of Chri&s;t: of fayth in Chri&s;t: and of the mi&s;erable naked|ne&s;&s;e of man: excellently he thus con|cludeth: <HI>His igitur con&s;yderatis pertra|ctati&s;&abque;, pro viribus quas Dominus do|nare</HI> <NOTE PLACE="marg"><HI>Augu&s;t. Tom.</HI> 3. <HI>de &s;piritu &amp; li|tera ad Mar+cellinum.</HI> 13. <HI>cap. in fine.</HI></NOTE> <HI>dignatur: colligimus non iu&s;tifica|ri hominem praeceptis bonae vitae, &s;ed fide in Ie&s;u Chri&s;to: hoc e&s;t non lege operum, &s;ed lege fidei: non litera &s;ed &s;piritu: non factorum meritis, &s;ed gratuita gratia:</HI> The&s;e thinges con&s;idered &amp; debated, accordyng to the abilitie whiche God hath graciou&s;ly geuen me: I conclude that man is not iu&s;tified by the pre|ceptes &amp; rules of good life, but by faith in Chri&s;t Ie&s;us: That is not by the law of workes: but by y^e law of fayth:
<PB REF="80"> not by the letter, but by the &s;pirite: not by merites and d&eacute;edes, but by free and meere grace.</P>
<P>The aduer&s;arie obiecteth thus: It is impietie or wickedne&s;&s;e to add any thyng to the holy Scripture: for that it is written <HI>Non addes aliquid neque minues:</HI> Thou &s;halt not add any thing <NOTE PLACE="marg"><HI>Apoc.</HI> 22.</NOTE> nor dimini&s;h: S. Paul &s;ayth, if an an|gell <NOTE PLACE="marg"><HI>Gala.</HI> 1.</NOTE> fro~ heauen preach any otherwi&s;e, let him be accur&s;ed. And <HI>Irenaeus</HI> ge|neth good coun&s;aile: <HI>De Deo est vten|dum verbis Dei:</HI> When we &s;peake of God, we ought to v&s;e the wordes of God. <HI>Sola fide:</HI> By fayth onely is not to be read in holy &s;cripture any where not in Paul him &s;elf, out of who&s;e 3. chap. of his Epi&s;tle to the Romanes it is alledged: Therfore to v&s;e exclu|&s;iuely: <HI>Iustificamur &s;ola fide:</HI> We are iu&s;tified by fayth onely, is impietie, and Luther hath depraued, and cor|rupted S. Paule.</P>
<P>I aun&s;were it is a fal&s;e kind of ar|gume~t, &s;ettyng downe that thyng, for the cau&s;e whiche is not the cau&s;e in d&eacute;ede. Albeit the word <HI>Sola,</HI> written
<PB N="71" REF="80"> with iiij. letters be not extant in S. Paule: yet notwith&s;tandyng wordes equiualent are there exta~t, declaryng the &s;ame thyng, much more effectual|ly &amp; plainly. As for example: <HI>Iu&s;tifica|mur gratis:</HI> we are iu&s;tified fr&eacute;ely: <HI>Ip&s;i|us gratia:</HI> by his grace: <HI>Ab&s;&abque; operibus:</HI> without workes: <HI>Dei donu~ est:</HI> It is the gift of God: <HI>per fidem:</HI> By fayth. When S. Paule excludeth all ma|ner workes: what els leaueth he but fayth alone?</P>
<P>They teach &amp; maintaine Purgato|ry: Therfore they breake y^e net. This word Purgatory is not in y^e Bible: but the purgation and remi&s;&s;io~ of our &s;innes, is made by the abou~dant mer|cy of God. Luc. 1. Mar. 2. Onely by Chri&s;t: So &s;ayth S. Iohn: The bloud <NOTE PLACE="marg">1. <HI>Io.</HI> 1.</NOTE> of Ie&s;us Chri&s;t y^e &s;onne of God, pur|geth vs and maketh vs cleane fro~ all our &s;innes. So &s;ayth S. Mat. 1. &amp;. 26. Marc. 14. Luc. 22. Act. 13. Ephe&s;. 1. Hebr. 1. 9. 10. Apoc. 1. &amp;c. Sw&eacute;ete is that &s;aying of S. Cyp. <HI>Sanguis tuus</HI> <NOTE PLACE="marg">Cyp. de pa&s;|&s;ione Chri|&s;ti.</NOTE> <HI>Domine non quaerit vltionem: &s;anguis tuus lauat crimina: peccata condonat:</HI>
<PB REF="81"> Thy bloud O Lorde &s;&eacute;eketh no re|ue~ge: thy bloud wa&s;heth our &s;innes, &amp; pardonneth our tre&s;pa&s;&s;es.</P>
<P>The Ea&s;t Church of God whiche &s;ometyme was as great &amp; famous as y^e Church of the Wea&s;t, notwith&s;ta~|ding they beleued in God &amp; his Chri&s;t &amp; knew there was both Hell &amp; Hea|ue~: yet of Purgatory they had no &s;kil. In the late Councell begun at Fer|rar by Pope Eugenius and co~tinued and ended at Florence <HI>An.</HI> 1439. Purgatorye was concluded and not before in any auncient Cou~cell: Not|with&s;ta~ding the enemies of y^e cro&s;&s;e of Chri&s;t prete~d that the &s;ame is of very great antiquity. Not much vnlyke are they to the olde <HI>Arcades,</HI> whoe &s;ayd in co~mendation of their Antiqui|tye that they were a day or two elder then the Moone. It came from Vir|gill and Plato and other Heathen writers. If a man a&s;ke them where it is: Some of them &s;ay in Ireland: The Purgatory of Patrick: into the which (they &s;ay) they had once a key, and a valiant champion named noble
<PB N="72" REF="81" MS="y"> Nicholas, boldly and valiantly adue~|tured in, and there did &s;&eacute;e wonders: Some of them &s;ay it is in Scicilie in the burning hill <HI>Aetna:</HI> And &s;ome of the~ &s;ay: it is in the Ila~d Thile, which is al&s;o called I&s;eland. Syr Thomas Moore &s;ayd &amp; held for certaintie that in all Purgatory there is no water: no, not one drop: and that he would proue out of Zachar. 9. Doctour Fi|&s;her &s;ometyme By&s;hop of Roche&s;ter &s;ayd: There is in Purgatory great &s;tore of water, &amp; that he would proue by the Prophet Dauid. P&s;al. 65. <HI>Al|bertus</HI> &s;ayd: The Executioners and Mini&s;ters of Purgatory be holy An|gels: Syr Thomas Moore &s;aid: out of doubt they be no Angels but very de|uils. So ha~d&s;omely the&s;e dreames a|gree together. It &s;erueth wel for their pur&s;e &amp; purpo&s;e, and is the mo&s;t pro|fitable mon&s;ter that euer was whel|ped of the Babylonicall &s;trumpet.</P>
<P>They maintaine fr&eacute;e will: Ther|fore they breake the net. This word fr&eacute;e will is not in all the holy Scrip|ture, but is inuented by proude men:
<PB REF="82" MS="y"> which would &s;et vp their owne righ|teou&s;ne&s;&s;e, and put downe the righte|ou&s;ne&s;&s;e of Chri&s;t. The fr&eacute;e will of man is in fallyng, and not in ri&s;ing. Chri&s;t onely is free: we are <HI>Liberati gratia,</HI> but not <HI>Liberi natura:</HI> fr&eacute;ed by grace, but not fr&eacute;e by nature: and &s;o likewi&s;e <HI>Iu&s;tificati gratia,</HI> iu&s;tified by grace, &amp; not iu&s;t by nature. S Paule <NOTE PLACE="marg"><HI>Galla.</HI> 5. 17.</NOTE> &s;ayth the fle&s;h lu&s;teth contrary to the &s;pirite and the &s;pirite contrary to the fle&s;h: the&s;e are contrary one to the o|ther: &s;o that ye can not doe what ye would. Where is then fr&eacute;e will. We haue here &s;till a clogge. Con&s;ider wel the &s;euenth chapter of the Epi&s;tle of S. Paule to the Romanes, from the fouretenth Ver&s;e, to the ende of the chapter: and you &s;halbe able to &s;top the mouthes of all fr&eacute;e will men. His wordes are the&s;e: For we know that the law is &s;pirituall: but I am car|nall, &s;old vnder &s;in. For y^t whiche I doe, I allow not: for what I would, that doe I not: but what I hate, that doe I. If I doe now that whiche I would not, I con&s;ent vnto the law
<PB N="73" REF="82"> that it is good. Now then, it is not I that doe it: but &s;inne that dwelleth in me. For I know, that in me (that is to &s;ay in my fle&s;he) dwelleth no good thyng. For to will, is pre&s;ent with me: but I finde no meanes to per|forme that which is good. For the good that I would, doe I not: but the euill which I would not, that do I. And if I doe that I would not, then is it not I any longer that doth it, but &s;inne that dwelleth in me. I finde then by the law, that when I would do good, euill is pre&s;ent with me. For I de|lite in the lawe of God, after the in|ward man. But I &s;&eacute;e another law in my members, rebellyng agayn&s;t the law of my mynde, and &s;ubduyng me vnto the law of &s;inne, which is in my members. O wretched man that I am: who &s;hall deliuer me from the body of this death? I thanke God through Ie&s;us Chri&s;t our Lord. So then, with the minde I my &s;elfe &s;erue the law of God: but with the fle&s;he, the law of &s;inne. We &s;hall then be fr&eacute;e, whe~ this mortalitie hath put on
<PB REF="83"> immortalitie: and this corruption hath put on incorruption.</P>
<P>If any man will de&s;cribe the will of man not regenerate: he may note it thus: In naturall actions he may doe &s;omewhat, but not without the generall grace of God: In morall &amp; ciuill actions lykewi&s;e he may doe &s;omewhat, but not without the &s;peci|all grace of God: In &s;pirituall mat|ters, before he be borne agayne, and hath receiued light of the holy &s;pirite, he can doe nothing at all. The tyme is &s;pe~t, euen in the entrye of my third part. I will be &s;hort. They inuocate creatures, <HI>Ergo:</HI> they breake the net. We mu&s;t direct our prayers to God alone our heaue~ly father in the name of Ie&s;us Chri&s;t. For it is writte~ <HI>Do|minum Deum tuum adorato, eum&abque; &s;o|lum</HI> <NOTE PLACE="marg"><HI>Deut.</HI> 6. <HI>&amp;</HI> 10. <HI>Math.</HI> 4.</NOTE> <HI>colito:</HI> Thou &s;halt wor&s;hip the Lord thy God, and him onely &s;halt thou &s;erue. Albeit Chri&s;t is not here expre&s;ly mentioned: notwith&s;tanding he is included: For the faythful pray|ing to God, alwayes thinke vpon Chri&s;t. The publican prayed: God
<PB N="74" REF="83"> be mercifull to me a &s;inner. He <NOTE PLACE="marg"><HI>Luc.</HI> 18.</NOTE> thought vpon Chri&s;t. &amp;c. It is hor|rible (&s;ayth D. Luther) to thinke v|pon God without Chri&s;t: for that without Chri&s;t we haue no &s;aluatio~. He is our onely mediatour vnto y^e fa|ther: therefore no Saint is our me|diatour. Chri&s;t &s;ayth: <HI>Ego &s;um via,</HI> <NOTE PLACE="marg"><HI>Io.</HI> 14.</NOTE> <HI>veritas, &amp; vita, nemo venit ad Patrem, ni&s;i per me:</HI> I am the way, the truth, &amp; the lyfe, no man co~meth to the father but by me. Which wordes S. Augu. noting &s;ayth: <HI>Ambulare vis? Ego</HI> <NOTE PLACE="marg"><HI>Augu&s;t. in Io. tract.</HI> 22&punc; <HI>Tom.</HI> 9. <HI>in cap.</HI> 5.</NOTE> <HI>&s;um via. Falli non vis? Ego &s;um veri|tas. Mori non vis? Ego &s;um vita. Hoc dicit tibi Saluator tuus: Non e&s;t qu&ograve; eas, ni&s;i ad me: Non e&s;t qu&agrave; eas, ni&s;i per me:</HI> Wilt thou walke? I am the way. Wilt thou not be deceiued? I am the truth. Wilt thou not dye? I am the lyfe. This &s;ayth thy Sauiour vnto th&eacute;e: there is no place whether thou maye&s;t goe but to me: There is no way for th&eacute;e to pa&s;&s;e, but by me. No man knoweth the father but the &s;on, and he to whome the &s;on will reueale him. S. Paule &s;ayth: There is one
<PB REF="84"> God, and one mediatour betwene <NOTE PLACE="marg">1. <HI>Tim.</HI> 2. 5.</NOTE> God and man, the man Ie&s;us Chri&s;t. The kingly Prophet Dauid &s;ayth in <NOTE PLACE="marg"><HI>P&s;al.</HI> 50. 15.</NOTE> the per&s;on of God: Call vpon me in the day of trouble: &s;o will I deliuer th&eacute;e, and thou &s;halt glorifie me. The Prophet E&s;ay &s;ayth al&s;o in the per&s;o~ <NOTE PLACE="marg"><HI>E&s;a.</HI> 43. 25.</NOTE> of God: I, euen I am he onely that for mine owne &s;ake doe away thyne offences, and forget thy &s;innes, &s;o that I will neuer thinke vpon them. The &s;cripture plentifully, and &s;trongly proueth this matter. What is more cleare, then the prayer which our Sauiour Chri&s;t hath taught vs? <HI>Our father which art in heauen. &amp;c.</HI></P>
<P>It is horrible idolatrye to inuocate any creature, whether dead or aliue. They are not gods: for there is one onely God who is to be inuocated: Therefore creatures ought not to be inuocated.</P>
<P>Creatures are not omnipotent, neither knowe they the hartes of me~: here is none excepted neither Mary, nor Peter, nor any creature e&s;le: Therfore they ought not to be inuo|cated, or prayed vnto.</P>
<PB N="75" REF="84">
<P> Prayer mu&s;t be made with fayth:</P>
<P>But fayth onely mu&s;t be repo&s;ed in God:</P>
<P>Therfore onely God is to be pray|ed vnto.</P>
<P>We haue no expre&s;&s;e commaun|deme~t, or example in holy &s;criptures concerning inuocation of creatures: Therefore it cannot be done with fayth and good con&s;cience. God him|&s;elfe doth expre&s;lye prohibite it, and the prophets condemne it. It is a ma|nife&s;t marke and playne note of Anti|chri&s;t. To beleue in other creatures be&s;ide Chri&s;t, is not to beleue in Chri&s;t:</P>
<P>But the Papi&s;tes beleue in other creatures be&s;ide Chri&s;t: <HI>Ergo</HI> they be|liue not in Chri&s;t. The argument is &s;ure, and the conclu&s;ion mu&s;t n&eacute;edes folow. I &s;peake of a true and a right beliefe. The&s;e thinges Paule neuer planted: Apollo neuer watered: Chri&s;t neuer encrea&s;ed. If holy Au|gu&s;tine. were now aliue, &amp; heard &s;uch wicked and bla&s;pemous opinions: he would &s;urely &s;ay vnto the&s;e men as
<PB REF="85"> he once &s;ayd to Iulianus: a Pelagian heretique with his &s;ect: <HI>Mira dicitis:</HI> <NOTE PLACE="marg"><HI>Augu&s;t. co~|tra Iulian. Pelag. lib.</HI> 3. <HI>cap.</HI> 3. <HI>Tom.</HI> 7.</NOTE> <HI>noua dicitis: fal&s;a dicitis. Mira &s;tupe|mus: noua cauemus: fal&s;a conuincimus:</HI> Marueilous thinges you &s;peake, new thinges you &s;peake, fal&s;e thinges you &s;peake. Your marueilous thinges w&eacute;e are a&s;tonied at, your new &s;ayings w&eacute;e will beware of, your fal&s;e &s;ayings w&eacute;e will conuince. The more you &s;tirre, the fa&s;ter you &s;tick: the longer ye &s;triue the weaker ye are: you can|not blind the Sunne beames: will ye nil ye the truth will conquere. There is no wi&s;edome, there is no policie, there is no cou~&s;aile again&s;t the Lord.</P>
<P>The truth of God will &s;tand: va|nitye will fall of it &s;elfe. Remember <NOTE PLACE="marg"><HI>Act.</HI> 5.</NOTE> the coun&s;aile of Gamaliel: fight not agayn&s;t the &s;pirite of God.</P>
<P>Thus you &s;&eacute;e how the nette is bro|ke~ by corrupt doctrine: The &s;ame is al&s;o broke~ by ill maners. Of the fir&s;t you haue &s;omewhat heard: Now a word touching the &s;econd. The &s;ame breakers of the nette: the &s;hakers of the &s;hip &s;till breake the nette with
<PB N="76" REF="85"> their ill manners. They &s;hew intol|lerable di&s;obedie~ce in refu&s;ing to come to the Church: Some of them main|tayne trayterous per&s;ons beyond the &s;ea: and on this &s;ide the &s;ea: and of the&s;e, &s;ome they make their Bailifes, &s;ome their &s;tewardes: &s;ome their Ca|ters: &s;ome their Scholemai&s;ters: and &s;ome their &s;eruau~ts of chiefe tru&s;t to waite vpo~ my Lady. This I know. Some they &s;uborne to vtter their dregges, by writinges and other lewd practi&s;es. They are not content to be euill them&s;elues, but they inde|uour al&s;o as much as in them lyeth to make other partakers of their euill. If you make dilige~t &s;earch: you &s;hall finde fat bulles of Ba&s;an of this com|pany in Cathedrall Churches: du~me dogges, and hinderers, as farre as they dare of the Go&s;pell of Chri&s;t Ie|&s;u. They are called <HI>Pastores a pa&s;cen|do:</HI> Pa&s;tors of f&eacute;eding: and f&eacute;ede not at all: and <HI>Doctores a docendo:</HI> Doc|tors of teaching, and teach not at all: as al&s;o <HI>Mons a mouendo:</HI> a hill hath his name of moouing, and moueth not
<PB REF="86"> at all. The&s;e truely are Caterpillers deuouring the &s;w&eacute;ete fruite of y^e land. They &s;hould be &s;erued aright if they were rewarded with Caterpillers. All the&s;e men thinke that they can walke vne&s;pied, as though they had Gyges ring vpon their finger to goe inui&s;ible by. <HI>Non &s;ic (impij,) non &s;ic:</HI> not &s;o (hone&s;t men,) not &s;o.</P>
<P>Now they are very bold: They are in their ruffe, and looke for a day: God I tru&s;t will mercyfully k&eacute;epe vs from that day: And yet I can not &s;&eacute;e if they had their purpo&s;e, but they &s;houlde f&eacute;ele the &s;mart of that day. They are weary of their welfare. The clemencie of our mo&s;t clement Qu&eacute;ene Elizabeth, hath long tyme bin abu&s;ed: Now it &s;ta~deth her Ma|ie&s;tie vpo~, with weapo~ of Iu&s;tice to bridle in&s;olencie. The di&s;&s;ea&s;e of co~|tempt of lawes which now attacheth &s;o many, can by no meanes be cured but by the medicine of correction. For all this we are not to iudge and con|demne the&s;e men to the pit of Hell. Leaue iudgeme~t, and condemnation
<PB N="77" REF="86"> to God. The right hand of God is mightful: he is able of &s;tones: of hard &amp; Idolatrous hearts to ray&s;e vp chil|dren to Abraham: He is able to turne the great Turke, &amp; the Cane of Ca|thai. Lord if it be thy will enlighten their dimme eyes with the influence of thy heauenly grace, that they may &s;&eacute;e the truth: open their vncircumci|&s;ed eares, that they may heare the truth: mollifie their hard hearts, that they may loue and embrace the truth: that thou maye&s;t be glorified: thy peo|ple edified: and Sathan confounded. <NOTE PLACE="marg">1. <HI>Cor.</HI> 11. 19.</NOTE></P>
<P>A que&s;tion is propo&s;ed: Why is the net broken? I aun&s;were: <HI>Oportet haere&s;es e&s;&s;e:</HI> There mu&s;t be al&s;o here|&s;ies amo~g you y^t they whiche are ap|proued amo~g you might be knowen. Many are called, fewe are cho&s;en. <NOTE PLACE="marg"><HI>Math.</HI> 20.</NOTE> This place aun&s;wereth an Argu|ment of aduer&s;aries agayn&s;t the true Church.</P>
<P>In the true Church are no &s;ectes:</P>
<P>But in your Church are &s;ectes:</P>
<P><HI>Ergo,</HI> your Church is not the true Church.</P>
<PB REF="87">
<P> I aun&s;were: <HI>Oportet haere&s;es e&s;&s;e:</HI> There mu&s;t be here&s;ies &amp;c. Al&s;o they went from vs but they be not of vs. Furthermore tares are amo~g wheat. Secondly I &s;ay this Argument is nought. Heretiques are among the elect: Sathan among the children of God. Goates among &s;h&eacute;epe. Tares among wheat: ill fi&s;hes among good: thornes among lilies: fal&s;e brethren, fal&s;e Chri&s;tia~s amo~g true Chri&s;tia~s: ve&s;&s;els of di&s;honour, amo~g ve&s;&s;els of honour. <HI>Ergo,</HI> heretiques are no here|tiques: Satha~ is not Satha~: Goates are no goates: tares are no tares: and &s;o of y^e re&s;t. What wi&s;e kynde of rea&s;onyng is this? Are not hypocrites in the Church you know y^e ma~ which was amo~g the ghe&s;tes at the mariage of the kynges &s;onne: without a wed|dyng garme~t: The mariage was fur|ni&s;hed with ghe&s;tes good and bad.</P>
<P>Take a Foxe, tye him vp with a chayne and cheri&s;h him with bread &amp; milke and how&s;oeuer you can whole vij. yeares, &amp; if the chayne breake the Foxe will get away &amp; runne into the
<PB N="78" REF="87"> wood. A Foxe wilbe a Foxe. Many fal&s;e Chri&s;tians, two legged Foxes now tyed with the chayne of gouern|ment, and fed with the &s;w&eacute;etene&s;&s;e of the land, outwardly &s;hewe them &s;el|ues conformable to lawes, loyall and obedie~t &s;ubiectes. Such Prince &s;uch &s;ubiectes commo~ly for the tyme: But if the chayne of gouerneme~t, and life of Qu&eacute;ene <HI>Elizabeth</HI> (who&s;e life God long continue) &s;hould breake: vn|doubtedly the&s;e Foxes: the&s;e hipocri|tes would runne to Rome.</P>
<P>He that doth euill, let him do euill <NOTE PLACE="marg"><HI>Apoc.</HI> 22. 11</NOTE> &s;till: He which is filthy let him be fil|thy &s;till: and he that is righteous, let him be righteous &s;till: and he that is holy, let him be holy &s;till.</P>
<P>Albeit Goates f&eacute;ede with Sh&eacute;epe: they &s;hall not &s;tand on the right hand with Sh&eacute;epe. Albeit chaffe is thre&s;|&s;hed with wheat, it &s;hall not be caried into the barne with wheat. Albeit ill fi&s;hes &s;wimme with good fi&s;hes with in the net of our Lord: they &s;hall not be put into ve&s;&s;elles with good fi&s;hes but ca&s;t away. Let no man for&s;ake
<PB REF="88"> the wheat of Chri&s;t for darnell &s;ake: neither the flooer of Chri&s;t for chaffe &s;ake: neither y^e great hou&s;e of Chri&s;t for ve&s;&s;elles of di&s;honour: neither the net of Chri&s;t for ill fi&s;hes: neither the lillyes for thornes: neither true Chri|&s;tians for hipocrites: neither the chil|dren of God for Sathans &s;ake.</P>
<P>Prea&s;&s;e vpo~ Chri&s;t with this god|ly people to heare the &s;w&eacute;et, and com|fortable word of God. Beleue it, loue it, doe it. Know the true Church: be of the true Church: continue in the true Churche: depart not with the Rauen out of the Arke. With Si|mon in the name of Chri&s;t, launche out into the d&eacute;epe, to make a draught: Euery man folow his vocation with inuocation: with prayer. So &s;hall y&eacute;e haue pro&s;perous &s;ucce&s;&s;e with Si|mon: &s;o &s;hall y&eacute;e receiue the fruites of faythfull obedience: in this world peace, and quietnes of con&s;cience: in the world to come &s;uch pa&s;&s;ing abou~|dant ioy: &s;uch pa&s;&s;ing excellent bli&s;&s;e: as no eye can &s;&eacute;e, no eare can heare, no tongue can tell, nor hart can
<PB N="79" REF="88"> thinke, purcha&s;ed by Ie&s;us Chri&s;t for all tho&s;e which folow Simon in fayth full obedience: to whom with the Father and the holy Gho&s;t be all pray&s;e glory and domini|on for euer and euer.</P>
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<P><HI>AT LONDON</HI> Printed by Iohn Daye, dwellyng ouer Alder&s;gate, beneath S. Martines.</P>
<P><HI>An.</HI> 1579.</P>
<P>&para; <HI>Cum gratia &amp; Priuilegio, Regiae Maie&s;tatis.</HI></P>
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