Fare ye well From Misena vpon S. Martines day The yeare from the comming of the worde into flesh 1547. Of the Happinesse of this our Age. AS that most excellent and famous Poet Virgil deemeth husbandmen of all other men to be thrise happie fortunate if they did knowe their good estate so I doe iudge that all men which are euerie where liuing in this age to bee farre moste happie and blessed if at any time they would acknowledge those good blessinges which God hath sent them and with thankfull mindes magnifie and praise him for so heauenlie and celestiall a benefite For if thou doest endeuour to iudge aright and to weigh and estimate the matter as it is worthie thou must needes confesse without all doubting that within the compasse of these thousande yeares or more last past there neuer happened to any age so great a blessing as to this our age For whether thou doest respect and regard the knowledge of the tongues the studies of humanitie and of all good arts and liberall sciences or the instauration of holie religion of Ecclesiasticall doctrine of true and right Diuinitie or whether thou considerest the restitution of all thinges aswell publike as priuate to their former estate or the bringing of them into a better forme or the amendment of abuses and of vicious and corrupt customes or finally the reformation both of manners and orders thou shalt find that all thinges are in better case now than they were in many ages before And because the matter needeth not to be doubted of at all concerning the skilfulnesse of the tongues and the studies of good learning and Philosophie at this day and because we know well inough and too well that inueterate barbarousnesse and rudenesse which before this time ruled and reigned in all the world I will not entreate any longer of these matters I minde to speake of the reparation of Ecclesiasticall affaires and in this discourse I will bring forth those thinges which may be good testimonies and proofes that those wordes are most true which I am not affraied to affirme of the felicitie and happinesse of this our age against many mens opinions and iudgmentes First therefore I will discouer and bring to light what hath bene the state of former times what superstitions what faultes what abuses haue crept into the Church Secondly I will declare what hath bene corrected and amended in doctrine and what hath bene either chaunged and turned to better in Ceremonies or else what hath benequite taken away Lastly I will doe the best I can to confute all those obiections which may and are commonly woont to be brought against vs in this case Wherevnto I will adde a fewe wordes of the greate ingratitude and vnthankefulnesse of men to God for his benefites After that I haue declared these thinges as the meanesse and simplenesse of my wit will serue mee if peraduenture there be any that will reade this my booke I will speedily dispatch him and send him away Therefore I wil now beginne to declare vnto you as breefly as I can in what cloudes of darkenesse we haue dwelled heretofore and I will comprehend the summarie of them for it were both an infinite and an vnnecessarie labour to prosecute euerie part generally as it were in certeine Chapters and cheefe heades Now first of all in the former ages last past they which woulde not onely in woorde but also in deede both bee and seeme to bee of the Christian name were woont to behaue them selues thus were woont both throughly to persuade them selues also to proue vnto all other men that they were good Christians by this meanes For I will speake onely of those thinges which are well inough knowne and which no man can denie but that they are done at this day in the Popes dominions Wherefore they did beleeue that there was one eternall infinite and omnipotent god Also that the three persons of the Deitie or Godhead namely the Father the Sonne and the holie Ghost were of the same essence and that I may vse the woorde which the Synod or Nicaene Councell doth vse Homousios that is to say Consubstantiall equall in power wisedome and goodnesse And thus farre verely they did beleue aright and did agree with the Christians of the right faith but for all this they had not that opinion of Christ of whome they were called Christians which they ought to haue had For although they did beleeue that Christ was conceiued by the holie Ghost as the Christian Creede commonly called Symbolum Apostolorum doth teach borne of the virgin Marie crucified dead buried the third day roase againe from the dead ascended afterwardes into heauen and that the same Christ shoulde come to iudge the quicke and the dead although I say they did openly without any doubting professe all these thinges notwithstanding they had no sound vnderstanding at all or full persuasion of that pointe which is chiefe and principall and vpon which onely our saluation hangeth and dependeth to wit that onely Iesus Christ is the author of mans saluation and that no woorke or merite of man can claime any parte or parcell of this praise and glorie that forgiuenesse of sinnes righteousnesse and life euerlasting doth happen onely to those which put all their hope and repose all their trust and affiance in Iesus Christ and that that pardon of our sinnes and righteousnesse doeth chaunce vnto vs neither for any other man than for Iesus Christ himselfe as the onely price payed for our sinnes nor by any other thing than by faith in the same Christ Moreouer that Iesus Christ is the onely man which may reconcile vs to God as being the only Mediatour betwixt God and man Finally that he onely is our Aduocate with our heauenly father the throne of grace our Bishop and high Priest to make intercession daily for vs the propitiation for the sinnes of the world to be briefe our righteousnesse sanctification redemption And that all men may confesse that I doe here speake the trueth we will rehearse in order the errours by which the puritie and sinceritie of this doctrine concerning reposing confidence in Christ alone hath bene maruellously contaminated and defiled First of all therefore it is plaine and euident that the daily sacrifice of the Masse was done to this intent and purpose and in this opinion that both the quicke and the dead might obteine thereby pardon of all their sinnes and wickednesse For all men were thus persuaded that by such a woorke both the wrath of God was pacified and also such mens sinnes were released as prouided them to be said or soung for them that soules were raunsomed and redeemed out of Purgatorie fire and that faultes and crimes committed together with the punishmentes due for them were wholy abolished So verely by that meanes that was attributed to mans woorke which is due onely to the sonne of God who
the which benefite there could not haue bene giuen a greater to men on earth that wee may studie to professe openly Iesus Christ to celebrate him with perpetuall praises Psalmes hymnes to worshippe him to call vppon him to adore him whome wee haue begonne to acknowledge that wee may expect in a firme faith and stedfast hope and looke for life for saluation for immortalitie replenished with all good thinges by the same Christ only that wee may desire to please him alone to approue our selues to him by leading our life according to his will after his imitation as S. Paule speaketh by walking woorthie of God worthie of the Gospell of Christ that we may yelde vnto him duetifull obedience by suffering patiently calamities afflictions that we may beleeue that this also is some parte of gratitude or thankfulnesse to bee briefe that wee may alwayes goe about those thinges which perteine chiefly to his glorie to the saluation of the Church to the profite and commoditie of the Christian common wealth moreouer that wee may all of vs mutually amongst our selues bee of one and the same minde according to Iesus Christ that with one accord with one mouth we may glorifie God euen the father of our Lord Iesus Christ that we may all speake the same thing that there be not dissentions and schismes among vs but that wee bee an whole bodie being of one mind of one iudgement as the Apostle S. Paule warneth vs These thinges graunt he who is the Author founteine of all goodnesse God most gratious most mightie the Father the Sonne the holie Ghost one infinite eternall omnipotent God Lorde whose both vnitie in trinitie and also trinitie in vnitie we reuerence worshippe and adore To whom be praise honour and glorie world without end Amen FINIS Iohn 3. 19. This is the condemnation that light is come into the worlde and men loue darkenesse rather than light because their deedes are euill 2. Cor. 4. 3. If the Gospell be now hid it is hid to them that perish whose mindes the God of this worlde hath blinded that the light of the glorious Gospell of Christ which is the image of God should not shine vnto them De foelicitate Germaniae QVà m foelix hodie Germania quae modò coepit Ante ignoratum penitus cognoscere Christum Namquè superstitio toto regnabat in orbe Impunè ac cuncti magna in caligine rerum Et densis tenebris iam versabantur vbiquè Mortales nec erat qui verum cerneret vllus Iam sacra fictitijs doctrina erat obruta nugis Commentisque hominum Romanus vbiqué sacerdos Iam dominabatur cunctumque subegerat orbem Inuictosque suo terrebat fulmine reges Exiguo coelos vendebat saepiùs aere Et sibi quos visum stygias mittebat ad vmbras Interea quocunqué modo sua quisqué piabat Crimina omnigenas per opuscula inania culpas Aut sibi Papalis redimens diplomata Bullae Aut loca sacrapetens aut sese vbi fortè libêret Ante fores templi spargens lustralibus vndis Degustansué salem aut ieiunia tristia seruans Aut globulos numerans aut ne sim longior aequo Sancta cucullatae coemens suffragia turbae Quinetiam sic impietas oppresserat orbem Diuos quisqué suos in vota vocabat humiqué Saxea procumbens Diuûm simulachra colebat Hinc praesidium patrociniumque petebat Et peccatorum veniam certamque salutem Nota loquor miris quà muis haec pingere fucis Conati quidam sed quos res arguit ipsa Illum ignorabant cunctis mortalibus vnum Qui modo cunqué illi confidant pectore toto Perpetuae authorem vitae aeternaequé salutis Cuius par ipso recreari nomine Christum Promissum patribus mox prima ab origine mundi Contereret stygij qui sibila colla draconis Exhibitum vero post plurima secula demum Et missum in terras quo visum tempore Patri Hunc igitâ—â— quoniam vita est aeterna profectò Nosse redemptorem mundi authoremquè salutis Quà m foelix hodiè Germania quae modò coepit Antè ignoratum penitùs cognoscere Christum FINIS ¶ Ad Honoratissimum virum Thomam Vuilsonum Regiae Maiestati ab intimis Commentarijs eidemque à secretis consilijs Maecenatem suum benignissimum Ioannis Waluardi Oxoniensis Carmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TVrgidus haud semper bacchantibus Adria ventis Concitus è fundo spumantes proijcit aestus Sed quandoque Notiarbitrio dominantis ibidem Sternitur tumidas ad tempus mitigat iras Non semper fluidam frigus condensat aquarum Materiam in glaciem rigida virtute coactam Sed persaepe nouam sensim sortita figuram Liquitur veteri renouat sub imagine fluxum Non semper niuibus canos imitata capillos Albicat gelidis riget horrida terra pruinis Verùm aliquando leui torpens dum flamine mulcet Mitior aura solum latitantes elicit herbas Acris hyems placida veris vice soluitur aestas Excipit hoc praeiens autumno messibus apto Tempora temporibus cedunt aetatibus aetas Alta ruunt quatiuntur firma iacentia surgunt Omnia mutantur Sic quae modò cincta profundo Tantùm candidulas ostentans Anglia rupes Insula parua fuit tenuis deserta superbis Gentibus haud inuisa suis nutrita colonis Nunc subitò aucta frequens populis censuque beata Diues opum spolijs telluris adaucta remotae Inuidia petitur quae solum altissima perflat Nam Deus immensâ fretus bonitate suaptâ— Sponte lubens gratis meritos nil tale benignè Respexit toto diuisos orbe Britannos Si mihi lingua foret varias edocta loquelas Aëreosque sinus vox ferrea gnara secandi Si mens complectens rerum abdita sensa latentum Mystica percipiens artis secreta retrusae Si manus egregiè fingens digitusque peritus Pingendi cuiusque darent imitamina formae Nec recitare Dei linguâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valerem Nec lustrare animi radijs mysteria possem Nec manuum graphico simulachra polire labore Scilicet ille habitans lucem quam gloria pennis Ambit inauratis fulgens splendore corusco Expers interitus mortis vitaeque creator Mirificus caeli Dominus terraeque monarcha Oceani rabiem reprimit fluctusque coercet Ne praefinitas ausint transcendere metas Compages aptat terrae stabilit ruituras Particulas tantae librat fundamina molis Aethera supremum sphaeras vertigine motas Perpetua nulla grauitate laboris anhelas Atque vnâproprias elementa tenentia sedes Atque itidem contenta locis animantia certis Singularitè regit Quid enim vetat omnia recto Ordine dispensans sua fert vtcunque voluntas Non igitur fortuna leuis Dea lubrica mentis Consilij rationis inops perfida verum Regnat in humanis diuina potentia rebus Illa soli foetus sobolem
the same one to another as good disposers of the manifold grace of god Also Humble your selfs vnder the mightie hande of God that he may exalte you in due time Cast all your care on him for he careth for you Bee sober and watch for your aduersarie the Diuell as a roaring Lion walketh about seeking whome he may deuoure Hitherto also perteinerh that saying of S. Iohn Loue not this worlde neither the thinges that are in the worlde And againe Let vs not loue in woorde neither in tongue onely but in deede and and in all truth And God saith he hath sent his sonne to bee the propitiation for our sinnes Beloued if God so loued vs we ought also to loue one an other And If any man say I loue God and hate his brother hee is a lier Moreouer hitherto belongeth that of S. Iames Pure religion and vndefiled before God euen the Father is this to visit the fatherlesse and widowes in their affliction and to keepe him self vnspotted of the world And Submitte your selues to God resist the Diuell and he will flee from you Cast downe your selues before the Lorde and he will lift you vp Speake not euill one of an other brethren Finally hitherto tendeth that saying of our Sauiour Christ in the Gospell by Saint Matthaewe Let your light so shine before men saith he that they may see your good woorkes and glorifie your father whiche is in Heauen And againe Resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also Giue to him that asketh and from him that would borrowe of thee turne not away And Loue your enimies blesse them that curse you doe good to them that hate you pray for them which hurte you and persecute you that you may be the children of your father that is in heauen who both maketh his sunne to arise on the euill the good and also sendeth raine vpon the iust and vniust And Lend one to another looking for nothing againe And Looke whatsoeuer yee would that other men should do to you so doe you likewise to them For this is the lawe and the Prophetes Hitherto also perteine Christes woordes of feeding the hungrie of refreshing the thirstie with drinke of enterteining straungers of couering the naked of visiting the sicke persons prisoners other such like deedes Nowe to the ende that he whome we haue taken in hande to teach and instruct may liue godly and holily and may resist and withstand first that naughtinesse and pronenesse to sinne throughly settled and fixed in our corrupt nature secondly the worlde offering vnto vs daily innumerable occasions and causes to all vices lastly the Diuell who maketh deadlie warre vpon vs and who intermitteth not the least point of time wherein he doeth not either assaulte vs with open force or with priuie vndermining wee doe exhort him being priuie to mans infirmitie and weakenesse to craue daily in godly prayers Gods assistance and helpe in the matter setting aside all confidence and trust of his owne strength For all mortall mens endeuours and labours without the grace of God is vaine voyde to no purpose For as S. Cyprian saith Dei est omne quod possumus All that we can doe cōmeth from god Therfore we bid him pray the eternall father of our Lorde Sauiour Iesus Christ with all confidence to bestowe vpon him the holy Spirit and that he would vouchsafe to powre the same his holy Spirit vppon him plentifully and abundantly and as the Apostle saith richely who may nowe by his wholsome inspiration stirre vp in his hearte new motions and such as are consonant to Gods will who may excite him inflame him to the loue of God and to charitie towardes men who may compell and 〈…〉 vnto true and constant trust towardes God to inuocation vnto thankesgiuing vnto perpetuall praising of God vnto the confession and propagation of the Gospell finally to all the dueties of godlinesse vnto patience in afflictions and calamities vnto modestie in prosperitie vnto iust and vpright dealing towards our neighbour vnto diligence in our duetie and office vnto temperance of life vnto sobrietie vnto chastitie vnto courteous and milde manners vnto the studie of peace and concord breefly to all vertues beseeming a Christian man to liue godly holily innocently friendly to the life of men profitably to the Church of god For the holie Ghost is giuen of God so as Christ hath promised but to those onely which pray vnto him for it Neither can any man keepe the commaundementes of God vnlesse he bee assisted with the helpe of the holy Spirit For he it is whiche illuminateth the minde of man whiche inflameth his will whiche reneweth the whole hearte which stirreth it vp whiche moueth it to the obseruation of Gods lawe and to doe those thinges alwayes whiche are gratefull and acceptable to god By the secret instinct of this holy Spirit wee goe about those thinges which are right honest and good and at the length by the present helpe of the same Spirit wee finish and perfect those things which wee haue well begonne But before all thinges wee admonish and warne him that is carefull of his owne saluation to beware of this that he doe not resist the holie Spirit by obeying his wicked Iustes against his conscience or that hee expell not or to vse the Apostles woorde greeue not the holie Spirit And because the holie Spirit doeth not helpe and aide sluggardes nor those that pamper their owne nicenesse or that loose and slacken the bridle to their lustes nor those that rush headlong into voluntarie destruction but those verely or rather those onely whiche labour to tame by all meanes and to represse their inbred naughtinesse and their wicked affections and who take great heede and are maruellous warie that they haue not receiued the grace of God in vaine therefore wee exhorte him continually to represse and keepe vnder the flesh to eschewe surfeting to liue continently soberly chastely and wee warne him not once or twice but very often by fasting to prepare him selfe to prayer nowe and then for as saint Cyprian saith Largioribus epulis mens grauata minus ad preces crationis euigilat Oth at is The minde whiche is ouer charged with large cheere is the lesse diligent and watchfull to pray and that euer amongst so many deceiptes sleightes and assaultes of the Diuell the worlde and the flesh he would in feruent prayer request the aide and assistance of God neither that hee would be fainte and wearie in praying And we shew him that he ought to be moued and stirred vp to prayer not onely with priuate miseries and afflictions but also with publike calamities and common miseries Therefore we will him to pray and to make requests daily vnto God for the Church and Christian Common weale and wee bid him pray vnto him
mans prescriptes Eating of flesh in the Lent. Papistes punish more grieuously the transgressours of mens traditions than the breakers of Gods lawes so doe they vse to correct sinne and wickednesse The neglect of singing in the Church The neglect of mumbling vp Mattins The superstition of Monkes in neglecting their Ceremonies The superstitious obseruing of an holie day amongst the Papistes VVhom the Papistes woulde admitte to take holie orders as they call them 1. Tim. Cap. 3. How superstitiously the Iewes obserued their Sabboth day Iohn 18. 28. They which acknowledge their owne sinnes how they are to be comforted The saluation of all men is onely of 〈…〉 mercie through Christ Christes benefites how they are to be applied to penitent sinners Iohn 3. 16. 1. Iohn 4. 9. 10. Ephes 1. 7. Coloss 1. 14. 1. Cor. 5. 7. 2. Cor. 5. 21. The summe of the former doctrine How faith is conceiued by the preaching of the Gospell Christ onely hath done the deeds for vs. The vse of the Euangelicall absolution The keyes committed to the Church Iohn 20. 23. Absolution what it is Mark. 1. 15. The penitent person must come often to the Lordes supper Faith is conceiued by the preaching of the Gospell Augustine Faith is confirmed by the Sacrament The great loue of God towardes vs declared by giuing a visible signe of his inuisible grace VVhat is to be done after the receiuing of the Lordes supper The signes of a penitent minde 1. The. 2. 12. Obedience of Gods lawe is necessarie to the true penitent The office of the lawe The lawe doeth serue as a looking glasse to the faithfull Naughtie deedes cannot agree with a true faith Augustinus How God doeth helpe him that striueth against sinne The good woorkes of the godlie are neuer perfect but euer polluted and defiled The rewarde which God promised to good woorkes he payeth for Christes sake Honest deedes are Gods gifts in vs. Augustine Fulgentiâ—â— Our righteousnesse what it is Esai 64. 6. Augustine The righteousnesse of woorkes how farre foorth it hath his reward Galat. 3. 13. Rom. 8. 1. VVhatsoeuer is wanting to the perfection of our woorkes is pardoned for Christes sake Augustine How Gods commaundementes are fulfilled Idem Our want supplied by Christ VVhat kinde of obedience of Gods lawe is necessarie to a true penitent person VVoorkes meete for the regenerat to walke in Titus 2. 12. Eph. 4. 32. 2. Thes 5. 17. 1. Cor. 10. 31 1. Pet. 2. 11. 1. Pet. 3. 8. 9. 1. Pet. 5. 6. 7. 8. 1. Pet. 4. 9. 1. Pet. 5. 6. 7. 8. 1. Iohn 2. 15. 1. Iohn 3. 18. 1. Iohn 4. 9. 20. Iam. 1. 27. Iam. 4. 7. 10. Matth. 5. 16. 39. 42. 44. Luke 6. 35. Matt. 7. 12. Matt. 25. 35. The repentant fighting with the flesh the worlde and the Diuell must call vpon GOD for his ayde and assistance Cyprian VVe must pray to God the father for his holie spirit who may woorke in vs all vertues beseeming a Christian man. No man can obserue Gods commaundementes without the helpe of the holie Ghost A Caueat for Christians not to greeue the holie spirite of god Ephe. 4. 30. VVhom the holie Ghost doeth helpe Cyprian Fasting Prayer Almes must be ioyned to prayer and fasting Esai 58. 7. 9. Tob. 12. 8. Act. 10. 2. 4. The relapse of the regenerate into sinne how it must be cured Apoc. 2. 5. Luke 7. 37. Rom. 5. 20. Luke 18. 13. 1. Cor. 5. 7. Rom. 1. 13. How a man may mortifie his flesh 2. Pet. 2. 45. Examples of Gods wrath against sinne 2. Pet. 2. 6. The sabuersion of Hierusalem Particular punishmentes Heb. 10. 28. 2. Pet. 2. 20. VVe must not sinne voluntarily vve must resist Sathan who goeth about to deuoure vs. vve can neuer haue anie truce with the Diuell VVe must often receiue the Lordes supper by which our faith in Christ and charitie towardes our neighbour is increased The supper of the Lorde is a pledge of Christes loue towardes vs. vvhy the supper of the Lorde was instituted A preparation or comfort in calamities The fruites of aduersitie and tribulation vvhat manner of sermons the Popish sermons were VVhat manner of Sermons ours are at this day Tit. 2. 1. The manner of our priuate confession at this day VVhat kinde of doctors the Papistes doe cite in their sermons VVhat Doctors our Preachers doe alledge Of the Bishop of Rome Eph. 1. 22. Coloss 1. 18. How farre foorth the godlie may tolerate the authoritie of the Bishop of Rome How those thinges are to be taken which hitherto have bene either saide or written against the Pope The intollerable arrogancie of the Pope descried in manie of his sayinges and doings 2. Thes 2. 4. Antichrist doeth sitte in the Churche of GOD and doeth defende himselfe and his doinges by the name of the Churche whereby i Ì„t appeareth that the Turke cannot be Antichrist vvhy we haue changed diuerse thinges of the Papistes in ecclesiasticall Ceremonies VVherefore in baptising we ought rather to vse our vulgare tongue than a strange tongue Iustinian alloweth the vulgare tongue in Baptisme A wicked custome of baptising belles The true vse of repentannce and of confession The abuse of confession Christes death is the onelie satisfaction for sinne and no other thing vvhat rites in penance are noâ— to be disallowed Psal. 51. Tertullian wicked satisfactionâ— The supper of the Lorde is the true Masse in the Church of God. vvhy the Fathers called the Eucharist a sacrifice Luke 22. 19. The Eucharist is a memoriall of Christes sacrifice The true vse of the Eucharist vvhy it is called the Eucharist The abuse of the Eucharist Erasmus or Luther is here meant The taking away of the cup from the people is against Christes institution vvhat kinde of ceremonies haue our men taken away They which teach that we are iustified by faith onelie doe not take away good woorkes but onelie confidence in workes vvorkes of supererogation sold for siluer The assurance of our saluation is in Christ onelie Freely By faith alone All mens saluation consisteth in the onelie merite of Christ vve are iustified freelie and by faith alone Rom. 3. 24. Act. 15. 11. vvhat it is to be iustified by faith alone Faith is as it were a hande A slaunder of the aduersarie vve onely take away confidence in merites Saint Ambrose Psal. 32. 1. Saint Augustine Idem contra Pelagianos Idem ad Bonifacium An obiection of the Papistes The answeare How and to what end our Preachers exhort vs to good woorkes vvhy we must doe good woorkes Faith vnperfect without woorkes of loue Ambrose Augustine Chrysostome Galat. 5. 6. There can be no true faith in those which goe on still in a wicked life A purpose to sinne cannot stande with a true faith 1. Iohn 5. 5. A distinction of woorkes The first sorte of woorkes are the superstitious woorkes of the Papistes Ephe. 2. 10. The seconde sorte of good woorkes consisting in bodilie exercise Manie are moued with the hypocrisie and outward
Pilgrimages instituted for religion and deuotion sake What say they else The vse of images say they is acceptable and gratefull to God and we doe well to fall downe flat before them calling vpon the Saintes whome they represent These verely are plaine and euident inough neither neede they any larger explication Let vs therefore goe on forward to the rest We must firmely and stedfastly beleeue say they that there is after this life a Purgatorie for soules departed in which is payed the punishment as yet due for sinnes Notwithstanding they may be succoured and holpen by the sacrifice of the altar by prayer by fasting by almes deedes and by other workes of the liuing as also by indulgencies that they may the sooner by that meanes be deliuered and set free from thence Now verely that appeareth plainely which I saide in the beginning what the aduersaries and enimies of the Gospell goe about namely to take quite away at once all faith all godlinesse all holinesse all religion yea the pure and sincere seruice of God finally to burie and ouerwhelme Christ him selfe the authour of mans saluation also to thrust vpon vs their owne vaine dreames the foolish fantasticall and doting deuises of men yea doctrines of Diuels as the Apostle calleth them to the end that we should herafter direct all the actions of our life by the rule and squire of the Popes will nothing at all regarding either what God willeth and commaundeth or what he prohibiteth and forbiddeth vs to doe whome the Papistes because they are flat Epicures doe neither wishe to be mercifull vnto them nor feare him when he is displeased with them But let vs render immortall thankes vnto God the eternall father of our Lorde and Sauiour Iesus Christ which hath suffered the follie and madnesse of the Papistes to be so manifested at this day that no man now can doubt any more what opinion and persuasion all of vs ought to haue of them For they are indeed deceiuers of mens mindes as S. Paule saith vnto Titus and men that turne away from the trueth yea verely as the same Apostle saith vnto Timothie men that resist the trueth as Iannes and Iambres withstood Moses But they shall preuaile no longer For as the madnesse of those Magicians was then euident to all so the madnesse of the Papistes is now reuealed to all men For as they are indeed so they are also accounted of all men seducers and deceiuers the enimies of the crosse of Christ Epicures which haue their bellie for their God which minde earthly thinges which bewitch men that they may not beleeue the trueth Wherefore seeing that this madnesse of the Papistes is now manifested to all men no man can doubt but that no Christian ought to haue any societie and fellowshippe with such kinde of persons And if perhaps any man heretofore hath doubted of it let him now verely cease to stand in doubt any more knowing the impietie of their doctrine by which they labour to ouerthrow quite from the foundation our Christian Common wealth Fooles they are and mad men which with the Giants wage warre with God him selfe and hope to haue good successe in the matter seeing that it is moste truely spoken of the wise man There is no counsell nor wisdome against the lord But that I may come now at the length vnto that for which I haue spoken these thinges of the follie and madnesse of the Papistes we ought woorthily all of vs to giue as greate thankes to the immortall God as wee can either conceiue in minde or vtter in woordes for the renewing of Ecclesiasticall doctrine and for the disclosing of almost innumerable errours superstitions and vices commonly tearmed abuses Now what kinde of errours and how great haue beene heretofore in the Church if any man be ignorant of them he may with a litle labour coniecture what they are euen out of the bookes which the enimies of the Gospell haue written out of which wee haue brought foorth these few for a shew They doe not vnderstand at all what faith is what the Gospell is what absolution is finally what Christ is They teach that men ought onely to beleeue whatsoeuer the chaire of Rome hath deliuered out in tradition doth deliuer out and shall deliuer out They will haue men to make choyce of meates contrarie to the doctrine of the Apostle yea without the case of offence They doe allowe and wonderfully commend to all men inuocation vpon dead Saintes which thing commeth very neere to idolatrie They doe approue woorshipping of images Pilgrimages to holy places as to Rome to Treuirs to Compostella and such like They doe confidently affirme and hold that there is a Purgatorie from whence indulgencies and pardons may release deliuer vs And who can rehearse the whole rable of those doctrines which they teach all which are full fraught both with impietie and superstition Who hereafter will not maruell and wonder at the blindnesse of the Papistes in this so happie an age in which after most grosse mistie darkenesse of errours wherein we went all astray there is restored by the great bountifulnesse of God a certeine light vnto the world Indeede all Gods benefites bestowed vpon vs ought to excite and stirre vs vp to be thank full vnto him but yet that principall and singular benefite of God in instauring the doctrine of the Church than which there could no greater gifte be giuen to men on earth I say that onely benefite is it which of all other wee ought chiefly to maruell at which we ought moste to celebrate and for which before all thinges wee ought to be thank full And the greater the blindnesse of the enimies of the Gospell is so much the more verely doe they owe vnto the immortall God whose eyes of the mind God hath opened in this age to acknowledge and behold the trueth and veritie But in this felicitie and happinesse of our age great and incredible is the ingratitude of men to God at this day which I am constrained to confesse not without great sorrowe and griefe Of which argument and matter I haue within these fewe dayes last past compiled a booke being happely moued and stirred vp thervnto by the absurditie and impietie of a certeine writing which the enimies of the Gospell published abroade in Printe which booke of mine most deare friend I thought good to consecrate and dedicate vnto you though it be vnpolished and written Extempore and that for these two causes both for to declare my good will towardes you and also for your famous godlinesse towardes God and singular care of Christian religion which zeale and feruent affection I doe againe againe pray from my hearte vnto God that he woulde daily more and more augment and encrease in you The sonne of God our Lorde and Redeemer Iesus Christ keepe and preserue you with all yours safe and sounde
the conscience of the sinner wee exhorte him to repaire to the Minister of the Church confessing with an humble and lowlie mind his sinnes to desire of him sincerely and from his heart with grones weeping sobbing teares and with sighes absolution as our men tearme it and the comforte of the Gospell We shewe what keyes of the kingdome of heauen Christ hath left vnto his Churche that the Churche hath committed those to the Ministers of Gods worde that it so commeth to passe that Christ himselfe by the Minister of the Church doeth restore man to Gods mercie and fauour by the Minister doeth comfort with the word of God the afflicted conscience doeth raise it being fallen and cast downe doeth strengthen it staggering finally by the Minister doeth now after absolution send him away with a pacified and quiet minde For hitherto tendeth that which our Sauiour Christ saith in S. Iohns Gospell Whosoeuers sinnes ye remit they are remitted For we must not thinke that absolution is any other thing but the voyce of the Gospell sounding by the Minister of the Church by which that forgiuenesse of sinnes promised in the Gospell to the penitent is particularly applied to euerie seuerall man Therefore wee ought to heare the voyce of the Minister absoluing vs and to rest with our whole mindes contented with it no lesse than to hearken either to the voyce of Christ present who is truely our Bishop and high Priest as the authour of the Epistle to the Hebrues saith or to the voyce of God himselfe speaking from heauen For Christ in Saint Markes Gospell commaundeth vs not onely to repent but also to beleeue the Gospell that is the preaching of remission of sinnes Now to the ende that this confidence of obteining pardon of sinnes may be increased with a certeine heape as it were and that in this weakenesse of our mindes pronenesse to distrust it may be by all meanes on euerie side bolstered vp vnderpropped and strengthened we will the partie to be present at the Lordes Supper and to eate so as Christ instituted and ordeined it the bodie of Christ which was a sacrifice on the altar of the Crosse for the sinnes of men and to drinke his bloud which was shead for the purgation and satisfaction of sinnâ—â— For as faith is first conceiued by the worde of the Gospell concerning the promise of grace remission of sinnes so the same is stirred vp erected and confirmed by the Sacrament as Saint Augustine testifieth verie well Sacramentum est quasi verbum visibile A Sacrament is as it were a visible worde because that as faith is conceiued and bredde in vs by the hearing of the worde so the same faith is confirmed and ratified by this externall and visible signe By which thing it appeareth how great the loue of the eternall father towardes vs is which doeth not onely by his worde raise vp those that are afflicted and lie downe but also hath added to his worde certeine externall signes and visible tokens of grace which may stirre vs vp to the remembrance of the promise concerning pardon of sinnes and which might teache vs and put vs in minde of the fauourable and friendlie good will of God towardes vs. Now after that the penitent is mindfull of the Lords death which death was a satisfaction for the sinnes of the whole worlde we bidde him both to giue thankes from his heart to Iesus Christ for his exceeding great benefites towardes vs for that hee offering vp himselfe for vs hath appeased Gods displeasure and for that he hath suffered the punishmentes in his owne bloud which wee by the iustice of God shoulde haue felte of which thing this mysticall Supper is extant in the Churche as a perpetuall signe and monument and also wee will him to sing merily and ioyfully hymnes or songs of praise vnto the same Iesus Christ with a gratefull minde both with himselfe at home priuately and also in the Churche with the assemblie of the faithfull publikely and to giue him that worshippe and honour which worthily he oweth vnto him finally to liue godly and holily and in a certeine endeuour and labour to change as it were and to vndoe that which hath bene done which is a sure token of a minde truly repentant to amend his vices with vertues to put away after a sort by doing well the memorie of his naughtie deedes before God as it were to blot them out to be briefe to walke worthie of the Lord as the Apostle saith For to them which are iustified by faith in Christ after a true and earnest repentance for their sinnes which now verely bringeth with it another kinde of life which requireth other manners the obedience of Gods law is then necessarie to the end they may now glorifie God with honest actions and godlie workes that they may adorne the doctrine of the Gospell and that they may offer vp spirituall sacrifices acceptable to God through Iesus Christ For that is not the onely office and proper function of the lawe which thing we haue spoken of elsewhere to bring men to the acknowledging of their sinne and to the feeling of the wrath of God to shewe vnto the regenerate their wicked affections but also that it should bee vnto the iustified by faith as it were a certeine glasse wherein they may daily view and beholde themselues and by which they may knowe how farre now they haue proceeded and profited in godlines how farre they are off from that perfect righteousnesse and that it should be vnto them as a certeine candle shining in the darknes of this life and as it were a guide to tell them the nexte way to saluation in which way they ought to finishe the course of this life and to trauell streight to God least they at any time offend in any thing or least they straying from the godlie way of liuing fall and rush headlong into sinne that so at the length they perseuering constantly in the true worshippe of God may come to blessed immortalitie and may finally obteine the rewardes prepared in heauen for them And surely wicked actions doe not well agree with a true faith neither can they which liue wickedly filthily and which endeuour not as much as in them lieth to keepe the commaundements of God promise vnto themselues that God will be fauourable vnto them for Christes sake For hitherto perteineth that notable saying of S. Augustine Fides tua inquit iustitia tua quia vtique sicredis caues si autem caues conaris conatum tuum nouit Deus voluÌ„tatem tuam inspicit luctam cum carne considerat hortatur vt pugnes adiuuat vt vincas certantem spectat deficientem sublenat vincentem coronat that is Thy faith saith he is thy righteousnesse for verely if thou doest beleeue thou doest beware if
be suffered of vs They doe beleeue that by this meanes they are prouoked vnto repentance that they are pricked forward to prayer to request Gods ayde and assistance Therefore they studie to exercise both ther faith in prayer and inuocation and also their patience in tolerating and suffering aduersitie and ill happes For they are persuaded that calamities come not vpon men by chance but that they are sent of god And truely it is not to bee doubted but that these are punishmentes for the sinnes of mankinde And our men haue learned out of this renewed doctrine that both priuate miseries and afflictions and also publike calamities are after a sorte the voyce of the Lawe whiche stirreth men vp to the remembraunce of GODS wrath against sinners and whiche exhorteth them vnto repentance For because the Sermons whiche are preached in the Church concerning GODS iudgement doe not greately moue the obstinate and stifnecked persons therefore GOD would that both publike and priuate calamities shoulde preache vnto vs of repentaunce that so wee might studie to acknowledge our sinnes and lament and bee sorie for them For looke what Iohn Baptist in Saint Matthaewes Gospell and our Sauiour Christ in Saint Markes Gospell saith Repent and amend the very same doe all kinde of calamities seeme to cry foorth openly to witte that wee should repent to the end wee may not onely shunne and escape the temporall punishmentes of this life but also bee deliuered from eternall punishment in hell So that looke what the Lawe of GOD coulde not doe in woordes that doeth God labour to obteine by sending calamities And the greatenesse of GODS wrath against sinne which no man can expresse as it is woorthie by any force of speeche that calamities are woont to shadowe out after a sorte vnto vs how greate it is Seeing therefore as I haue shewed alreadie what ill soeuer doeth happen priuately or publikely as warre famine plague that is a signe and testimonie of Gods greate wrath against our sinnes and seeing that no man doeth easily feele the greatnesse of his wrath such is mans dulnesse and blockishnesse vnlesse GOD by this meanes stirre vs vp and admonish vs the godlie doe not onely suffer patiently and with a ioyfull minde what aduersities soeuer happen vnto them but also they giue thankes to their most gratious father so inuiting them to the amendement of their life they acknowledge and confesse their sinnes they flee vnto Gods clemencie as humble oratours and in their oraisons or prayers they first aske forgiuenesse and pardon of their sinnes secondly they craue begge of God that those euilles may bee mitigated and lenefied In the one they bequeath and committe them selues vnto Gods goodnesse in the other they permit and suffer him to deale with them according to his good will and pleasure being namely readie prepared both to doe and to suffer whatsoeuer shall seeme good vnto god They cry out in the sense and feeling of Gods wrath with Dauid Lord in thine indignation rebuke vs not neither chastise vs in thy heauie displeasure with Esaie O Lord bee not sore an angred with vs neither remember our iniquities perpetually with Ieremie Chastise vs O Lord in thy iudgement â–ª not in thy furie lest thou bring vs to nothing with Abaccuch Lorde in thine anger remember thy mercie But let vs returne to our purpose The manifold calamities whiche befall doe not hinder as I saide before why that this our age may not be passing happie Yea the godlie whome this instaured doctrine of the Church hath excited and stirred vp to the true and sincere woorshippe of GOD whome it hath brought vnto the acknowledging of the sonne of GOD our Lorde and Sauiour Iesus Christ driuing away all darkenesse of former times and vnto whome it hath shewed the right way not onely of leading a life heere with ioy but also of departing hence out of this life with good hope the godlie I say doe set so much by this benefite giuen of God that the sorrowe and griefe whiche calamities doe cause is easily ouerwhelmed with that ioy and pleasure which they in their minde receiue and reape thence And as commonly all thinges woorke together for the best to them whiche loue God as S. Paule testifieth so afflictions miseries and calamities doe after a sorte profite the godlie to their saluation and doe fall out for the best to witte whilest they being stirred vp to the remembrance of their sinnes and feeling the wrath of God doe repent doe humbly aske forgiuenesse doe request Gods helpe and assistance doe exercise their faith by prayer and their patience by suffering aduersities whilest by that meanes that greeuous dead sleepe that faintenesse and that too much securitie which in prosperitie possesseth mens mindes is shaken off whilest so the sluggish and slouthfull minde of man is awakened and quickened with the feare of God and whilest by that meanes it is inflamed with the loue and desire of celestiall thinges So then the godlie are not onely not grieued to see them selues afflicted with many miseries but also they account it a greate benefite because they are chastened of God wholesomely and after a fatherlie fashion and what casualtie soeuer GOD bringeth vpon them they suffer it manfully and with a ioyfull minde I will not heere adde how that at all times and in all ages there were certeine fatall as it were calamities of mankinde and certeine punishmentes of the world left that any man should thinke that some new thing had happened to this our age or least that any man should defame these present times that I may vse the woordes of Orosius as more infested and annoyed with mischances and ill happes than other times were woont to haue bene because of this heauenlie doctrine renewed because we beleeue in Christ acknowledge him to be the author of mans saluation because now God is most truely woorshipped in spirit trueth For as in our time so there haue ben in all ages past many times which haue bene either greeuous by reason of warres or corrupt with diseases or sorowfull for famine or terrible for erthquakes or strange times for innundations greate floudes of waters or fearefull for breaking out of fire or cruell for blastinges thunderboltes lightninges for boysterous blowes of hailestones or else as the same Orosius saith miserable times for murders of father and mother and for all heinous villanies wickednesse that can bee which thing the Chronicles Histories and monumentes of antiquitie doe testifie God the eternall father of our Lorde deliuerer Iesus Christ who is to bee praised for euer graunt for his vnmesurable infinite mercie and for his maruellous bountie and benignitie towardes mankinde that wee may both acknowledge the felicitie and happinesse of this age and also that wee may bee most thankfully minded for that celestiall benefite in restoring to vs the doctrine of the Gospell than