to haue written hys Epystle but his whale Gospell also to this ende only and principallye that Christyans shoulde vnderstand that Christ only and no other thing or person is the meanes to bring to the people of God remissyon of sinne Justification Redemption and all the Benefites and parts of our saluation For in that gospell Christ is declared to be the Lambe of god that taketh awaye the sin of the world The fulnes of Gods grace of whose fulnesse all we take part The brasen Serpent that only healeth the sting of the olde Serpent Sathan The Fountaine of liuing water of which he that drinketh shall neuer thyrste The bred of life which he that eateth shal neuer die The true foode and drink of our soules of which hee y ◠eateth drinketh shall be sure to haue eternall life The Lighte of the world which only scattereth disperceth the clowds of ignorance and errour maketh vs to see the truth of God and right way of Saluation The good Sheapheard that giueth his lyfe for the benefite of his Sheepe The onlye Doare whereby we enter into the Church of GOD and so into eternall Lyfe The very Waye Truth and Lyfe without which Waye there is no walking to Heauen but wādring by wrong pathes vnto the Diuell without which Truth there is nothing but falshood and errour withoute which Life there is nothing but death eternal The true Vine by which only as branches we sucke the sweete and liuing iuyce of Gods holy spirite and without which wee are hable to doe nothing The onelye giuer of the blessed comforter that doth worke the peace of our Consciences and direct vs into all truth c. What good christian hart waying these things doth not thereof conceaue vnestimable comfort and more quietnesse of conscience then in all the heapes of mens deuises which they haue imagined to purchase vs the fauour of GOD and remission of sinne Yea what faithfull minde after the vnderstanding and imbracing of this sweete Doctrine doeth not deteste as blasphemous and wicked all suche as directe vs to any other meane of Saluation then the bloode of Christe onlye Wherefore the people of GOD muste bee well assured by this seconde rule of Saint Iohn that not onely they are false Prophets Wolues and of the spirit of Antechrist that in grosse tearmes denie Christ to haue come in fleshe but they also whiche will seeme constantlye to confesse this Article to bee moste true and yet in verye deede colourably and as it were vnder sheepes cloathing denie impugne and disgrace the causes Fruite Profite and effectes thereof by attributyng the same to other things than vnto the Death and merites of Christ only Now whether the Teachers of the Church of Roome doe this or no let such as haue the feare of god and care of their saluation vnfaynedly consyder They teach that Christe is not our onlye Mediatour and intercessoure vnto GOD or if they say so in wordes in effecte they denye it when they affyrme that wee haue infinite other that is all the Sayntes in heauen that be our Mediatours and Intercessoures for vs to directe our praiers to thē or by them They teach that Christs death is not a full satisfaction for the whole sinnes of the World or if in wordes they will saye so in Trueth they denye it when they affyrme that Christe his bodye was offered vppon the Crosse for the debte of Originall Sinne only and that for oure other daylye Offences it is offered in the Sacrifice of the Masse Or when they affyrme as Gabriell Biell doeth That althoughe Christe his Passion be the principall Merite for which grace is gyuen and the Kingdome of Heauen is opened yet it is neuer the only and whole meritorious cause thereof because there euer concurreth with the merite of Christe some worke or merite of him that receiueth the grace They teach that we haue not remission of sins the fauor of god only by christ but partly by the merites of Saynts partly by our fasting Almes deeedes and other good workes partly by pardons by Pilgrimages by Masses by building of churches erecting of chaunteries by holy water and such other thinges Wherefore I may conclude euen by this rule by whiche S. Iohn directeth vs to trie y ◠spirits of preachers whether they be of God or no y t the teachers maintainers of the Doctrine of the Churche of Rome are not suche as Christian men ought to beleeue and giue credite vnto but rather to beware of them and take heede that they bee not seduced by them The thyrde poynte of Doctrine is how we may be partakers of Christe comming in fleshe and how the benefites thereof are truely and rightly applied vnto vs. A doctrine surely no lesse needeful then the two former for in vayne to no purpose in respect of vs doth Christ come in flesh and suffer death if the benefits therof be not applied to vs and we made partakers of the same Now what this Mean is S. Ioh. in the same Epist doth euidently declare vnto vs saying Let that remain in you that you haue herd frō the begining For if that remain in you that you haue heard at the beginning you also shall abide in the son in the father What it is to abide in that which they heard in the beginning he afterward playnely expoundeth that is constantly with sure fayth to beleeue y ◠premises of God in his Gospel assuring vs of Saluation in Christes Sonne For this he writeth Euery one that is borne of God ouercōmeth the world this is the victory that ouercōmeth the world euē our faith Who is he that ouercommeth the world but he that beleueth that Iesus Christ is the sonne of god And after He that beleueth in the son of god hath the witnes in himself he that beleueth not god hath made him a liar becaus he beleued not in the witnes of God which he testified of his son And this is the record that God hath giuen vnto vs eternal life and this life is in his sonne In these words we haue first that saluatiō eternall life is y e gift of God not a thing of vs deserued Secōdly y ◠God the Father by his witnes promise doth assure vs that we shall be partakers therof for the merite of Christe his Sonne only This life sayeth hee is in his Sonne Lastlye that the meanes to be made partakers hereof is assuredlye to beleeue the truth of GOD promissing this in his sonne or else by infidelitie wee make God a lyer and leese out partes of his promise Christ himselfe also beareth witnesse of the same Meanes to apprehend our saluation So God loued the world that he gaue his onely begotten sonne that whosoeuer doth beleeue in him should not perishe but haue eternall life c. And agayne He that beleeueth in him is not condemned but he
that beleeueth not is condemned alreadie because he dothe not beleeue in the name of the sonne of God And in the 6. Chapter This is the will of my Father that sent mee that he that seeth the Sonne beleeueth in him should haue eternall life The full consent of the Prophets doth iustifie this Meane of our saluatioÌ„ For as Peter sayth To this all the Prophetes beare witnesse that through his name all they which beleeue in him shal receaue remission of sinnes The whole Church of Christ beareth witnesse to this which in all hir generall councells doth teach euerie true Christian to say I beleeue that Iesus Christ descended from heauen for vs and for our saluation that he was made man borne suffered died rose againe and was receaued into Heauen c. And all to this end that by this Sauiour we myght haue remission of sinne Resurrection of the fleshe and euerlasting lyfe All these things doth y t EuaÌ„gelist S. Iohn affirme in one little sentence These thinges are written that you may beleeue that Iesus Christ is the sonne of God and that in beleeuing ye might haue life through his name By these wordes wee are taught why the Gospell is written and preached to men that is that they should beleeue and iustifie God in his promise to be true Secondly that by beleeuing they should haue the fruites of Christes comming in the flesh and therefore faith and beleefe is the Meanes to apply Christ and his benefites vnto vs. Thirdly that wee haue life and saluation onely by the meere mercie of God in Christ and not by any merite of ourselues or other meÌ„ or by the dignitie and worthinesse of our selues or our doinges whatsoeuer going before or comming after This benefite therefore to applye Christes merites and fruites of hys Passion vnto vs can not in any wyse bee imputed to any other workes or vertues bee they neuer so excellent but to fayth onely and that not for the dignitye of faythe neyther but for this cause onely for that faythe resperteth no other thyng but doth rest and staye it selfe vppon the sure and vnfallible promyse of God grounded and founded on the grace and merite of Christ This promyse doth faythe apprehende as I haue sayde and doth assure hymselfe to bee partaker of it because God is true and can not deceaue And thoughe our faythe sometyme bee weake and not so strong as it shoulde bee yet wee maye not dispayre for this our weakenesse and infirmitie but wee must comforte our selues wyth thys sweete promyse that he which paydr the price of our saluation as the Prophete witnesseth Doth not breake the brused reede nor extinguishe smookyng Flaxe Onely let vs saye wyth him in the Gospell I beleeue but O Lorde helpe myne vnbeliefe And with the Apostles O Lorde increase our Faith For as Christ saith If wee haue fayth no more than a graine of mustarde seede we shall by it worke great things This doctrine of apprehending the benefites of our saluation and applying the fruites of Christes Incarnation death passion by faith onely The patrons and teachers of the Church of Rome haue most impugued Their voyces thereof ring in euery mans cares their bookes and writings agaynst the same lye open to all mens eyes so that no man can doubt of it wherein their obstinate blindnesse doth more than in all other things too plainly appeare For whereas they bee great braggers of the generall consent of the Vniuersall Church and by countenance of it will seeme to maintaine their other errours and corrupt doctrine yet they reiect this doctrine that is witnessed by God the Father confirmed by the Sonne established in the hartes of the faithful by the holy Ghost testified by all the Prophetes and Apostles and acknowledged by the generall Consent of the whole Church in their beliefe and ratified by the subscription of a great number of the auncient Fathers and Catholike writers yet I say they of the Church of Rome doe impugne it and speake altogether most reprochefully of faith and wrongfully challeng the Preachers of the Gospell that by this doctrine of our Justification and saluatition by faith onely in the merite of Christes Passion they doe disproue good workes and leaue open a gappe to wickednesse and Loosenesse of lyfe Which commeth to passe because they will not vnderstand what true ChristiaÌ„ faith is nor why faith is sayd to iustifie vs before God that is because it apprehendeth the mercie of God in his promyse assuring vs that we shall haue remission of sinne saluation and eternall life through the merite of Christes Passion onely I neede not therfore to put you in minde what conclusion maye bee inferred vppon the premises against the teachers of the Church of Rome that is that not the Preachers and professors of the Gospell which teach this Article to the full but they rather of the Churche of Rome are the false Prophets that are couered with sheepes clothing because the fruites of their doctrine do plainely proue them to be such By this that I haue hitherto spoken you may perceiue that wee doe not striue with the Churche of Rome nor separate our selues from it for trifles and toyes of no weyght and value but for matters of great importaunce touchyng the principall Articles of Christian faythe and the true meanes of our Saluation For although Sathan in these dayes dothe not so commonlye rayse vp hys Instrumentes to impugne the Trinitie the two natures of Christe or the Diuinitie of the holye Ghost as he did in the Primitiue Churche yet he is not Idle but craftely turnyng himself into an Angel of light by such as not onely professe themselues to be Christians but take vppon them to bee the principall patrones and directors of Christian faith he disgraceth and extenuateth the dignitie and perfection of Christes merite and passion he peruerteth the office of the holy Ghost he abuseth the name authoritie of the Catholike Church and setteth vp an other Church he altereth the principall doctrine of our beliefe touching fayth in our Lord Jesus Christ and transferreth and almost bringeth to nothing the trueth of our iustification and the ende of our fayth He chaungeth the Sacramentes and bringing in a new sacrifycing worship altereth the Institutions and ordinaunces of Christ fâ—aâ—ly and plainely layde downe in his worde Wherfore dearely beloued I earnestly require all such as haue care of their saluation to remember Christes admonition that he gyueth in this place when he saith Beware of false Prophetes that come to you in sheepes clothing c. The first way to beware of them is with earnest and hartie Prayer to call vppon God that by his gracious benefit and lyghtning of our heartes by his spirit wee may know the false Prophetes and by his prouidence he wil preserue vs from them and sende out into his haruest faithfull and true labourers and that he will by his goodnesse
must next consider how this blessed meat is truely rightly eaten both in the sacraments without the vse of of Sacramentes This question hath vexed all Christendom nowe for the space of certaine yeres hath exercised the pennes and tongues almost of all learned men of this age with great vehemencie on eche side But surely if they would with single mindes without heat of contention truely consider howe the fruite and benefite of this heauenly foode is receaued this controuersie might bee easily ended and many a troubled conscience quieted which now almost only are by this meanes stayed from embracing the trueth of the Gospell They doe not so greatly mislike the other parts of our doctrine but this sticketh in their consciences that wee denie the body and blood of Christ really and carnally eaten and drunken in the Sacrament Wherefore I hartely desire al such for the time to laye aside that settled perswasion wherewith their mindes hitherto hath beene so holden that they could not abide to heare any thing of the contrarie and with indifferent and charitable mindes carefully to consider that which in parte I haue and now hereafter shall speake touchyng this matter First therefore you must call to your remembraunce that Christes bodye is not carnall meate and drinke for our bodyes but spirituall meat and drinke for our soules and for that cause S. Paul in this place so calleth it saying That the olde Fathers did eate of the same spirituall meate and drinke of the same spiritual drinke And yet I must needes confesse that this spirituall meate is profitable not to the soule onely but to the body also For Christ dyed for preseruation both of soule and bodye But this benefite of nourishment is not first receaued of the bodye and throughe it passeth to the soule for that were monstrous but beeyng first receaued of the soule it profiteth the bodye For as Christ sayth That which entreth into the bodily mouth defyleth not the man but that commeth out of the mouth from the corrupte hearte and mynde So contrariwyse not that good thing that entreth by the bodye dothe profyte the soule but that which entered first by the soule and is receaued by it profyteth also the bodye For the body and bloud of Christ beeyng in deede the true foode of lyfe when it is spiritually eaten by the soule through the operation of the holye Ghost maketh vs apte to Resurrection and in due tyme transformeth our mortall bodyes to the lykenesse of his glorious bodye If the spirite of him that raised Christ from death dwell in vs he that raised Christ from the dead shall also quicken our mortall bodies because that his spirit through Christ dwelleth in vs. The better to vnderstand what it is to eate this spirituall foode and how it is truely effectually receaued to eternall lyfe I must put you in minde of the comparison that before I vsed betweene the body and the soule As the bodye is sayde to eate when it receaueth that sustenaunce wherewith the hunger thereof is stayed and satisfied and as it is sayde to drinke when it receaueth that liquour wherewith the thirst is quenched euen so our soule is sayde to eate and to drinke when it receaueth that heauenly and blessed foode of Christ Jesus crncifyed wherewith the hungry and thirstie appetite thereof that is the vehement desire of the fauour of God and saluation is fully satisfyed and appeased As there commeth no benefit to the body of meat drinke vnlesse it bee eaten and drunken so the bodye and blood of Christ crucified doth not helpe vs anye thing if it bee not worthily and truely receaued The body receaueth hys foode by the mouth of the body the soule receaueth hirs by the mouth of the soule As it is not sufficient to hunger and thirst nor to receaue sustenaunce vnlesse there be a naturall strength in our bodyes to receaue concoct and digest the same so there must be in our soules that strength that may surely receaue Christ and wrappe him or embrace him in the bowels of our heart that he may thereby as it were be turned into vs and wee into him but that strength is not in our selues but is giuen of God We must therefore haue it from him from whom all good giftes proceede that is From the father of lyghtes And this gift wherewith Christ is truely and effectually receaued is nothing but faith For by fayth we receaue Christ and assure our selues in our hartes that wee are partakers of that redemption which by his death he hath procured for vs and with that firme perswasion lay him vp in the bowels of our heartes that in all our temptations and troubles we may feede vpon him and gather strength and comfort in the assuraunee of Gods fauour purchazed by him so that so often as our heartes bee shaken with mistrust and feare this faith doth comforte and releeue vs agayne Nowe that faith is the mouth and meanes whereby onely wee receaue and eate Christ to saluation I will let you vnderstand it both by Christes owne wordes in S. Iohn and by the iudgement of diuers learned and auncient Fathers For Christ vseth these wordes indifferently and as of one force and signification To beleeue in him To eate him To drinke him To come vnto him and doth attribute to eche of these y â— same effectes To beleeue in Christ is the proper worde to eate Christ or to come vnto him are Metaphores and figuratiue speeches but all of one force I am the bread of life saith Christ he that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst Marke diligently deerely beloued what Christ sayth He that commeth to me shall not hunger therfore to come vnto Christ is to eat Christ And againe he saith He that beleeueth in mee shall neuer thirst therfore to beleeue in Christ is to drinke Christ To eat and to drinke are meanes to take away hunger and thirst but to come vnto Christ to beleeue in him as Christ himselfe saith doth take away hunger and thirst therefore to come vnto him and to beleeue in him is to eate him and to drinke him An other out of the same place is this Christ attributeth the same effectes and fruits to them which beleeue in him that he doth to them that eate his bodie and drinke his blood therefore by eating and drinking he meaneth nothing but beleeuing His wordes bee these Iohn 6. verse 54. He that eateth my fleshe and drinketh my blood hath eternall life and I will raise him vp at the last daye Note the effectes that he gyueth to eatyng his fleshe and drinking his blood that is to haue euerlasting lyfe and bee raysed at the last daye In the. 40. verse of the same Chapter hee sayeth This is the wyll of my father that sent mee that euerie one that seeth the sonne and beleeueth on him should haue eternall life I will raise him vp at the last daye Who seeth not
S. Aug. that I haue heare layde downe and by many other like that I might alleage I truste all suche as feare God and will iudge indifferently may perceiue that this is no new doctrine which at this time I taught touching the likenesse of the Jewes religion and Sacramentes to ours now in time of the Gospell Herevnto I must add this note by the way If the Israelites vnder the old law did in their sacramēts eat y ◠same spirituall meat drink y ◠same spiritual drink y ◠we do in ours that is Christ that effecally and to saluation before Christes natural body blood were borne and come really into the worlde it maye euydently leade vs also to vnderstande what manner of eating and drinking it is that we also should vse in our sacramēts to saluation that is a spirituall eating and drinking of Christ and not such a grosse carnall and reall eating as the Church of Rome now striueth for But of this I haue to speake in the nexte part Therefore here I will make an ende c. ¶ The seconde Sermon vpon this part of the Text. 1. Cor. 10. 3. c. All did eate of the same spirituall meate and all did drinke of the same spirituall drinke For they dranke of the spirituall Rocke and the Rocke was Christe NOt only S. Paule in this place but the spirite of God in sunderye other Places of the Scriptures teacheth vs that Christe only is the blessed and Heauenlye foode of oure soules wherewith we are fed and nourished to eternall life Of this meate and drinke Esay prophecied many yeares before Christ came in fleshe Oh sayd he come all ye that be thirstie come to the waters and yee that haue no siluer come buy and eate come I say bye wine and milke without money wherfore do you lay out siluer for that which is no fode bestow your labor for that which cannot satisfye you harken dilligently vnto me eat that which is good c. In which words he caled the hungry thirstie consciences of gods people to that heauenly foode of Christ which in his gospel is laid before the faithfull by it to be fedde to eternall life and reproueth them for seeking other foode besyde Christ because indeed there is none that can satisfie them but onelye hee This doth Christ himself seeme to expound in this maner in the gospel when he sayth If any man thirst let him come to me and drinke But most euident in John the sixte hee declareth himselfe to be the onely foode of oure soules of which we must feede vnto saluation For vppon the occasyon of the Jewes following him with a carnall affection to haue their bodyes fedde by myracle as before he had done he sharply reproueth that affection in them willeth thē to labour and trauatle not for the meat that perisheth but for the meate y t shold endure to euerlasting life which the sonne of man should giue vnto them And after Moises gaue you not bread from heauen but my father giueth you the true bread from heauen For the bread of God is he who cōmeth down from heauen to giue life vnto the world And after a few words he sayth plainely I am the bread of life he that commeth to me shal not hunger and he that beleueth in me shall neuer thirst And againe I am the bread of life your fathers did eat Manna in the wildernesse and are dead This is the bread of life which commeth downe from heauen of which he that eateth should not die I am the liuing bread that came downe from heauen if any man eate of this bread hee shall liue for euer and the bread which I wil giue is my fleshe which I will giue for the life of the worlde c. Except ye eate of the fleshe of the son of man drink his blood you haue no life in you Whosoeuer eateth my fleshe and drinketh my blood hath eternall life c I will raise him vp at the last day For my flesh is meate in deede and my blood is drinke in deede c. Seing then it is very euident that Christ is the meate and drinke of all true Christians it behoueth vs next to learne why Christ is called meate and drinke for we may not groselye vnderstand it as y ◠Capernaites did that it is a Meat wherwith our bodies are to be nourished as with other natural foode God forbid For Christ himselfe a little after sayth The words that I haue spoken are spirite and life Gyuing vs thereby to vuderstande that hee is oure spiritual meate and his wordes spiritually to be vnderstanded This speech then that Christ is meate an drinke vnto Christians is not a naturall and proper kinde of speaking but metaphoricall and figuratiue transferred from the bodye to the soule from a worldlye meaning to a spirituall Seuce Which the better to perceaue you must remēber that man consisteth not of body only but of soule also And as y t body hath his life and death so the soule hath her life and death And as the body hath certayn means to keepe of death and for the time to mayntayne lyfe so hath the soule meanes to preserue the life thereof and to put awaye death The lif of the body is the ioyning of the soule and the bodye togither and the death thereof is the separation of the soule from the bodye The meanes to preserue the life of the bodye that is to continue the bodye and soule togeather is foode and sustenaunce meate and drinke for we daylye and howerly doe consume and the substance of our bodies wasteth by the pores of oure skinne so that when Nature feeleth wante of Substaunce to supplye the wasting of the body then it is sayde in proper speeche to hunger or to thirst that is to desyre and couette that thing whereby the waute of naturall Substaunce and moysture maye be supplyed least the Instrumentes of the soule shoulde bee made feeble and so the soule departe and the body dye Nowe looke what the soule is to the hedye that is GOD vnto the soule As the lyfe of the bodye is the ioyning of the soule to the bodye for wythout the Soule there is no life so the life of the Soule is the ioyning of GOD and the Soule togeather and the death of the Soule is the separation of GOD from the soule for without GOD the soule hath no lyfe And yet you maye not thinke that the Soule dyeth after that sorte that the bodye doeth by ceassyng to haue a beeing or a continuaunce but it dreth a spirituall death by separation of God from it so that the tyme that it is and hath a beeing withoute God is nothing but a moste horrible tormente and more greeuous then a thousande bodilye deathes Nowe further as the body hath a certayne meanes by foode and Sustenaunce to preserue life that is
the soule and body togeather so hath the soule a meanes by foode and sustenaunce to continue GOD and the soule togeather and so to preserue lyfe and putte away the death thereof The bodye when it wanteth this sustenaunce is sayde to hunger and to thirst so the Soule when it feeleth lacke of that Heauenlye and Spirituall foode whereby the lyfe therof is continued it is not in proper speeche but Figuratiuelye sayde to hunger and to thyrste that is earnestly to long and desyre to bee made partaker of that Foode by the Vertue whereof onely God and it is ioyned and preserued togeather This blessed foode is Christe himselfe and none other eyther thing or person for by him onelye are wee reconciled vnto GOD and kepte in vnitie wyth him vnto eternall lyfe and withoute him wee by sinne remayne separated from GOD and so in Death eternal vnlesse Christe doe ioyne vs vnto him He that hath the Sonne of GOD sayth Iohn hath life he that hath not the sonne of GOD hath not life By this comparison I trust you maye see why Christe is called the meate and drinke of Christians that is of the likenesse that hee hath with bodily foode and sustenaunce that keepeth in life and preserueth the Soule and the bodye togeather Wee haue nowe further to consyder not onelye that Christe is the foode of oure Soules and why hee is so called but also howe hee is made the Foode of oure soule I am sayth Christe that bread of Lyfe that came from Heauen that is hadde hee not beene GOD as well as Manne hee coulde not haue beene the Meate of our Soules We must ascende higher therefore then to the humanitie of Christe or to his Naturall bodye and blood and conceaue that it is the bodye and blood of the Sonne of God and hee too God eternall with the Father or else he coulde not haue wrought the Mysterye of our Redemption There be certayne necessary causes very profytable and cōfortable to remēber why Christ must be both god man First it was necessary he should bee GOD that hee might know the will of God and reueale the same vnto vs For we of our selues cannot see God and his will but wee knowe as S. Iohn sayth That the sonne of God came to giue vs a mynde to know him that is true Another cause is that the price of our redemption mighte be equiualent and of like worthinesse as the offence was in the sighte of GOD which could not haue bene vnlesse that person that was the sonne of God had dyed for vs. For neyther Golde nor Siluer nor anye other pretious thing could redeeme vs but the blood of the immaculate and vndefyled Lambe Christ Jesus Furthermore if hee had not bene God he coulde not haue ouercome Death and y ◠Deuill vnder whose captiuitie we were holden and there fore The Sonne of GOD appeared that he might dissolue the Workes of the Deuill Vnlesse hee hadde bene verye God hee coulde not haue giuen vs power to bee made the Sonnes of God and Heires of eternall lyfe He could not haue bene Our eternall Bishop and perpetually sitte on the right hande of God to be intercessoure for vs. He could not haue bene present at all times and in all places to gather his church to direct the harts of the faithfull to heare their prayers and to remitte their sinne He could not haue rayned the dead to life abolishe Death exercise iudgement and giue eternall life vnto the Faythfull that loue his comming There be reasons also why Christe must be very manne and as hee came from Heauen as GOD so in Earth to take fleshe of the Blessed Virgine like vnto oures Sinne onely excepted First that the Justice of GOD requyred that as Manne offended and brake his Lawe and Commaundemente so manne also shoulde satisfye fullye for the same that his righteousnesse mighte iustlye bee imputed to other Secoulye that the appoynted Messias and Sauiour mighte fustaine that punishment which by gods sentence was due for sinne that is death but god alone could not haue dyed Thirdly that we myght haue the surer comfort and confidence in our necessitie to appeale to the throne of his Maiestie seeing he being our hygh Byshop was verie man as wee are and partaker of our infirmities Fourthlye that we myght more certainly be assured of our Resurrection as also that we both in soule and body should enioy eternal life in heauen seeyng Christ our sauiour hauing the same fleshe that we haue hath raised it from death and caried it w t him into heauen there as our head keeping possession for vs vntill the time that wee as members of hys mysticall body shall be ioyned to hym For where the head is there the members must be as Christ himselfe sayeth Where I am there my Ministers shall be Furthermore it was necessarie that Christ should be man that we myght haue the more confidence by him in our necessitie to appeale to the throne of Gods mercy knowing that we haue such an high Byshop as being in manhood like vnto vs hath sense of our infirmitie and hath beene tempted euen as we are For the humanitie of Christ is as it were the Conduite pipe by which onely the liuing waters of Gods mercie floweth vnto vs. Lastly Christ was man that we myght be the more assured of our Resurrection from the dead and possession of eternall lyfe not in soule onely but in body also seeing this our sauiour hauing the lyke fleshe vnto ours in all thinges Sinne onely excepted hath raised vp the same fleshe from death and caried it with him to heauen there to keepe possession of that eternall kingdome for vs. Especially considering that he by the price of his blood hath taken away the guilt of sinne from our mortall bodyes Thus in part you vnderstand howe Christ became the true liuely foode of Christian people that is because by the vnestimable wisedome and mercy of God he was prepared to bee in person God and man All kinde of nourishment hath some proportion of lykenesse with that bodye which it nourisheth and so Christ the naturall sonne of God became man also that by that likenesse he might be apt and fitte nourishmēt to preferre vs to eternall lyfe But this meate must be yet further prepared or else it woulde not serue our turne in feeding of vs. Christ therefore was prepared and made apte meat for vs to eate vpon the Aulter of the Crosse where his body was broken and his blood shedde and he offered himselfe to God the father a ful perfect sacrifice for our sinne and afterward raised the same his body from death to life y ◠it might be very true sustenaunce to euerlasting life aptly and truely in all respectes prepared to that end Forsomuch as you haue now heard y t Christ is the onely foode of life why he is so called howe he was prepared so to be we
heere that Christ attributeth the same force to beleeuing that in the other verse he did to eating and drinking and therfore vseth y â— wordes indifferently as beyng of one meaning I myght stay vpon many other places wherein the holy Ghost wytnesseth that we haue eternall life by beleeuing in Christ as in the same place He that trusteth in me hath eternal life but the matter is needelesse and the time will not suffer me Therefore by Christes owne wordes to beleeue in Christ is to eat Christ That you may not thinke this is a new deuise proceeding from my selfe or from the Preachers of thys tyme hearken you what S. Augustine sayeth This is the bread that came from heauen that if any doe eate of it he shoulde not die but that stretcheth to the Vertue of the Sacrament not to the visible Sacrament He that eateth within not he that eateth without he that eateth with the hart and not he that presseth it with his teeth Marke I pray you y â— he attributeth the true effectuall eating not to the pressing with the teeth and bodyly mouthe but to the inward eating with the hart and what is that but by faith and beleeuing spiritually to eate him and so he expoundeth himselfe in an other place This it is therefore fayeth he to eate that foode that perisheth not but remaineth to eternall lyfe What preparest thou thy tooth and thy belly beleeue and thou hast eaten And againe To beleeue in hym that is it to eate the bread of lyfe Cyprian also to the same purpose writeth These things so often as wee doe wee sharpen not our teeth to byte but with sincere fayth wee breake and diuide that holye breade Some happily thinke that this spirituall eating by faith is but a â—leight matter and of no great weyght and so the teachers of the Churche of Rome woulde perswade men but they consider not the great vertue power and strength of Faith By Fayth wee knowe Christ and the true meane of our saluation by hym By Faith wee bee graffed into Christ as braunches into the roote and stocke so that wee lyue now by him and by his spirit as the braunches doe by the Iuice that commeth from the bodye of the tree By Fayth wee bee so vnited vnto Christ that we may iustly saye whatsoeuer is hys is ours also by fayth we are made the chyldren of God and heyres of eternall lyfe By fayth wee haue peace wyth God and are assured of hys fauour in the myddest of all our troubles by fayth wee dare boldly approche to the throne of Gods mercie This might and strength of fayth they feele not that thinke it so simple a matter to eate Christ by fayth Christ witnesseth That by eating him by faith and beliefe we haue saluation and eternall lyfe and that hee will raise vs at the last daye Wherefore I woulde knowe of them what other eating there is beside thys whereby wee maye assure our selues of Saluation Truely the Scriptures mention none And that carnall eating for which the Churche of Rome striueth is suche as they themselues confesse that Iudas and all wicked persons may vse and bee damned Nowe I appeale to the consciences of them that feare GOD and will not willyngly runne into errour whether wee or they deale with the people of God more sincerely They without any euident proofe of the Scriptures contende as I haue sayde for that reall and bodily eating with which damnation maye bee ioyned wee endeuour to perswade men that manner of spirituall eatyng by faythe throughe which by the testimonie of the whole Scriptures wee shall be assured of eternall lyfe and with which damnation can not bee ioyned Some perchaunce wyll saye vnto mee or wyll thinke with themselues in their mynde If this doctrine bee true then are Sacramentes needelesse For wee may eate Christ by fayth spiritually in such sort as you haue sayd without any vse of the Lordes supper and therefore it maye seeme superfluous God forbydde that the most perfect Christians and of strongest fayth should once thinke Sacramentes to bee superfluous and needelesse They bee the blessed and holy ordinaunces of Christ by his mercy and goodnesse appoynted for our great helpe and benefite as I haue in the former Sermon declared And yet I must confesse to the great comforte of many godlye persons that the faythfull Christian maye and doth often feede vpon Christ to saluation beside the vse of the Sacrament For the spirituall grace and benefites which as I haue sayd before is the principall parte of a Sacrament is not of necessitie alwaye so tyed to the outwarde signes that without them God can not or doth not sometime bestowe the same I doubte not but the Theefe vppon the Crosse without vse of the Sacrament dyd eate the bodye and blood of Christ in such sort that he was the same day w t him in Paradise We see in the Actes of the Apostles that Cornelius and hys company was sealed with the spirite of GOD before the receauing of the outward Sacrament in such sort that if he had then immediatly departed out of this life he should haue gone to heauen which coulde not bee vnlesse he had spiritually by fayth eaten the true foode of euerlasting life that is Christ Jesus crucifyed which he fed vppon most assuredly whyle he heard Saint Peter preach Christ There were in tyme of the Primitiue Churche great numbers of godly Martyrs saued which neuer outwardly receaued the Sacrament of the Lordes supper and yet fruitfully and effectually did eat Christ by faith And so doe many at this daye which either by sicknesse or by imprisonment or by any other lyke cause of necessitie are tyed from the outwarde vse of the Sacraments Yet as I haue fayde God forbyd that we shoulde thinke the Sacrament of the Lordes supper superfluous but rather exceeding profitable In the vse of y t Sacrament there is a double eating of which one helpeth the other †As manne consisteth of two partes bodie and soule so the bodye feedeth vppon the outwarde elementes of bread and wyfe but the soule feedeth in deede and truely vpon Jesus Christ crucified The outward eating by y â— instrumeÌ„ts of our body causeth al our senses our hearing our seeing our feeling our tasting to helpe our inwarde eating by faith by the same quickeneth stirreth strengtheneth increaseth our faith y t we may eate y t body and blood of Christ more effectually fruitfully For when the faithful christian heareth the wordes of Christes institution sounde in his eares This is my body that is giuen for you this is my blood that is shed for the remission of your sinnes it stirreth vppe his faith for faith is by hearing to lay strong howfast vppon this promise in his hart doth assure himselfe that Christ dyed and shed his blood not
Certaine Sermons vvherin is contained the Defense of the Gospell nowe preached against such Cauils and false accusations as are obiected both against the Doctrine it selfe and the Preachers and Professors thereof by the friendes and fauourers of the Church of Rome * ∗ * ∗ * Preached of late by Thomas by Gods sufferance Byshop of Lincolne Imprinted at LondoÌ„ by Ralphe Newbery dwelling in Fleet street Anno Domini 1580. To the Godly disposed Reader BEhold louing Reader the great goodnesse prouidence of God towards thee These sweetâ— SermoÌ„s not for the ElequeÌ„ce which this ReuereÌ„d Father chaleÌ„geth but for the inestimable coÌ„fort to all the Godly as sweet sounding TruÌ„pets in respect therof may well be called 12. friendly AlaraÌ„s to cal sommoÌ„ thee to the knowledge of thy selfe and thy state and to make ready thy Weapons here sorted out for thee against the common enimye of all quietnesse the bloody Papist These sweete warninges I say had well nigh slipped thy hands had not Gods mercifull prouidence prouided thee a remedy therefore vsed the meanes of certaine zealous and Godly Ministers earnestlye to craue and begge that they mighte be openlye knowne and published for thy greater benefite and that they might be as Mithridaticum or Triacle in euery mans house a redy remedy for three sortes of poisoned infections now abrode First for the obstinate Papist neuer in greater expectation for his loÌ„g desired purpose than eueÌ„ now Secondly for the senceles Epicure or secure Worldling drowned in the cogitatioÌ„s of this world in a deepe profouÌ„d sleepe of vanity foreseing no peril fearing no danger but crying al is wel al is wel peace peace is at warre with theÌ„ that tel of any danger Lastly for the counterfeit Gospeller who bearing the name of a shepe is in deede a rauening Wolfe lookes but for oportunity to ioyn with thy cheefe aduersarie to tel thee in vauÌ„ting wise that he was neuer other but one of Machiuels order a deepe dissembler but be thou of good comfort feare not stay thy selfe vpon gods prouidence behold here inclosed a present remedye for thee take it vse it imbrace it bee thankefull for it and farevvell in the Lorde Vale. T. N. ¶ Sermons contayned in this Boke and in what leafe to finde them 1 The first Sermon vpon the 16. Verse Rom. 1. Fol. 1. 2 The second Sermon vpon the same Verse Fol. 19. 3 The third Sermon vpon the same Verse Fol. 46. 4 The first Sermon vpon the 15. Ver. Math. 7. Fol. 67. 5 The second SermoÌ„ vpon the 16. Ver. Mat. 7. Fol. 82. 6 The third Sermon vpon the 16. Ver. Mat. 7. Fol. 98. 7 The first SermoÌ„ vpon the 1. Ver. 1. Cor. 10. Fol. 116. 8 The secoÌ„d SermoÌ„ vpoÌ„ the 3. Ver. 1. Cor. 10. Fol. 136. 9 The third Sermon vpoÌ„ the 5. Ver. 1. Cor. 10. Fo. 159. 10 The first Sermon vpon the 3. Ver. Math. 13. Fo. 177. 11 The secoÌ„d SermoÌ„ vpon the 5. Ver. Mat. 13. Fol. 196. 12 A Sermon vpon the 46. Ver. Ioh. 8. Fol. 207. Faultes escaped in the Printing of this Boke  Faultes  Correction Leafe Line  Percipitati  praecipitati 13 9.  capitaine  captiue 15 7.  Saniour  sauoâ—â— 33 3.  poculus  poculum 34 27. For charisima reade charisma 38 3.  goly  godly 73 5.  do  â—o 97 15.  alio  also 122 27.  Nasareth  Bethlem 198 34.  vvith triall  vvithout triall 228 15.  7. of Chro.  2. of Chro. 240 25. In these Folios For 16. 19. for 56. 58. for 48. 84. for 192. 194. for 193. 195. for 186. 198. for 206. 224. for 225. 223. ¶ Three Sermons made vppon this Text. Rom. 1. 16. Non me pudet Euangelij est enim potentia Deiad salutem omni credenti c. That is I am not ashamed of the Gospell of Christ for it is the povver of God to saluation to euery one that beleue et c. THis sentence that I haue redde Dearelye beloued contayneth fewe wordes great and ample matter and is of that sort which Rhetoricians call Enthemematicae comprehending both parts of a breefe Argument the Antecedent and Conclusion As if S. Paule had sayd The Gospell of Christ is the mightie power of God Therefore I am not ashamed of it And these two partes of this short Argument I meane with Gods assistaunce at this time to speake of First how the Gospell is the mightye power of God to saluation and secondly that for that cause we should not be ashamed of it whatsoeuer carnall wisedome would otherwise perswade vs either that the wickednesse of this world or of the Diuill would intice vs and seduce vs. As touching the former parte In what estimation the world had the Gospell of Christ in S. Paule his time himselfe in the first to the Cor. doth very well declare where he sayth that to the Iewes it was a great offence and to the wise and learned Grecians very folly and madnesse Both partes were offended not only with the Doctrine but with the base estate of Christes owne person who as you know in countenance of the world was but meane and simple Ioseph taken for his Father being but a poore Carpenter himselfe scantly hauing an house to put his head in keping company with the contemned sort of Publicans sinners In the ende being put to moste vile and reprocheful death And therefore euen in the time of Augustine and Chrisostome We reade that if a gentleman or noble person had bene turned to the Gospel his kin and aliance would come vnto him and say What Tu credis crucifixo Art thou not ashamed to hope for saluatioÌ„ in him that being put to extreme punishment was not able to saue himselfe And as they were then offended in y â— person of Christ so in y â— doctrine also they thought it great folly y â— learned wise meÌ„ should beleeue those things that by reason they were not able to conceiue as y â— one person should be both God and man y t the sonne of God should die y t he being man dead should rise againe to life y t to attaine iustice before God they must vtterly renouÌ„ce their own iustice good works acknowledge themselues to be most heinous sinners that they must abandon the world all the pleasures thereof y t they must for Christes sake for go their wife their childreÌ„ their goods all that they had finally y t they should mortifie their fleshe take their crosse by ignominie reproche persecution follow Christ This seemed to them not onely a shame and a folly but an extreme madnesse also And therefore they had the professors of the Gospell in no estimation but accounted them fooles and doating persons The greater more famous that the place citie was the greater more greeuous was the contempt
of common weales as haue not the true sence of God and of his prouidence For they condemn the doctrine of the Gospell as sedicious and daungerous to common weales and states of Princes neither do they thinke it a matter to be suffered that Preachers should note and openly reprooue the faults of Princes Magistrates and great personages For saye they what other thing is this then to shake the state of gouernment and to sound a Trompet of discord sedition and rebellion These men do not acquaynt theÌ„selues with the vse of Gods prouidence whoe euer from time to time hath sente his Prophets other MesseÌ„gers to reproue y â— faults both of Princes and people that swerue from his law and reuolt from his true worship The thirde sort of Aduersaries are Hipocrites Monks Freers and such as put saluation in the outward obseruations of mens deuises and deuised holynesse beside the word of God for they crie that the doctrine of the Gospell doth ouerthrow the lawes of God The holy ordinances of Fathers doth hinder good workes and take awaye all deuotiâ—n To answere all the forged cauils and slaunderous obiections that all these men deuise to make vs ashamed of the Gospell were a matter at this time vnpossible But I will touch such as cheefely they stand vpon and most are though te to shake the consciences of them that haue any seÌ„se of god The first sort are hipocrits iusticiaries which being puffed vp with confidence in their owne strength thinke eyther whallye or in a great parte by theire owne Vertues and good workes to obtayne Gods fauoure and euerlasting lyfe Suche in tymes paste were the Phariseyes among the Jewes and such in these dayes are Monkes Freers and others in the Churche of Roome which pretende misliking of the Gospell because it teacheth that al men naturally are sinners and the children of wrath and that they haue grace and free remissyon of sinnes by fayth only condemning in it selfe all mannes iustice and worthinesse and declaring that wee haue no iustice but that wee haue in Christe Jesu These men because they stande muche in theire owne lykinges and greatly seeke their owne glorye are passinglye muche greeued to haue that Doctrine published whereby their strength and powers are diminished their wisedome defaced their iustice before God condemned and grace and forgiuenesse taughte to bee attayned by Gods free mercy without any respecte of worthinesse or deserte in our selues This Doctrine say they is an ennimie to all good life This Doctrine discourageth from indeuour of honestie and godlinesse This Doctrine openeth a wyde gappe to all Dishonestie and Dissolutenesse For whâ—e will bende himselfe to Godlynesse when hee is taughte that hee is not hable to doe any thing Whoe wyll not tumble headlonge into Vyce when hee vnderstandeth forgiuenesse to bee so readye Who will bridle his affections and punishe himselfe by fasting praying and other godlye excercises when hee seeth there is so easye and lighte a waye to Heauen by Grace and Fayth onely Therefore say they no maruayle though wee be ashamed of this gospell and mislyke the Professoures of it But dearely beloued this is no new reproch slaunder Fathered vppon the gospell and Heauenlye Doctryne of our Saluation You knowe these prowde and selfeliking Pharisies vpbrayded euen Christe himselfe that hee preached Gods free grace to Publicanes and Sinners You knowe that they sayde to Saynte Paule setting foorth the same Doctryne Why then lette vs do ill that grace maye abounde seeing Gods grace is so ready let vs still wallow in naughtinesse that it may shewe it selfe more plentifully Wherefore agaynste this temptation Christian men shoulde arme themselues at this daye and not thinke that wee teache anye newe Doctrine but the same that Chrâ—ste and S. Paule hath layde out before vs. For when wee vtterlye condemne manne in himselfe and pronounce him to bee the chylde of wrath and damnation what other thinge doe wee then that Saint Paule in the fyrste parte of his Epistle to the Romaynes at large declareth whyle he wrappeth all menne as well Jewes as Gentiles in the guilte of sinne and in the indignation of GOD And in generall wordes concludeth Omnes peccauerunt destituuntur gloria Dei iustificantur autem gratis per illius gratiam per redemptionem que est in Christo. All haue sinned and are depriued of the glory of God and are iustified freelye by grace thorowe the redemption that is in Christ Jesus And agayne Conclusit deus omnia sub peccato vt omnium miseretur God hath coÌ„cluded al thinges vnder sinne that he might haue mercye vppon all And this meaneth hee not onelye of the grosse outwarde actes but of the verye inwarde gilte and corruption of their nature as in many other places hee sheweth Vt per vnum homineÌ„ peccatuÌ„ intraâ—it in munduÌ„ ê‘ peccatuÌ„ mors it a in oÌ„nes homines mors ê‘uasit quia omnes peccauimus Regnauit mors ab adam vsque aâ— Mosen etiam in eos qui non peccauerunt ad similitudinem transgressionis Adam As by one man sin entered into the world and deth by sinne so deth went ouer al men for so much as al men haue sinned But Death reigned from Adam to Moyses euen ouer them also that sinned not after the like manner of transgression of Adam And to the Cor. In Adam omnes moriuntur In Adam all dye In these places he speaketh not only of y â— death of y â— body but of y â— death of the soule Eramus natura filij irae quemadmodum et ceâ—eri We were by nature the childreÌ„ of wrath as wel as other Whereby it appeareth that all men in themselues are the Children of wrath and damnation shutte from the Kingdome of Heauen Therefore Christ in Iohn 3 chapt sayth vnlesse a man bee borne agayne from aboue he cannot see the Kingdome of God In which wordes it is euident that our firste byrth in Adam is vtterly corrupt and subiecte to sinne So lamenteth Iob also Who can mak that cleane which is conceaued of vncleane seede So lamenteth Dauid his owne corruption Beholde I was borne in iniquitie and in sinne hath my mother conceiued mee Upon which wordes sayth Ambrose Merito Dauid flebiliter deplorauit ipsa inquinamenta naturae quod priâ—s incipit in homine macula quaÌ„ vita Vpon iust cause did Dauid with teares bewaile the imperfections that we haue in nature for bicause corruptioÌ„ doth first begin in vs before that we haue life Seing then our nature is so corrupted seing as God himself saith our hart is bent only to ill euen from our youth how can any goodnes proceede from vs as of our selues howe canne wee challenge power to fulfill Gods lawe and by our good doinges to be reconciled vnto him Without mee sayeth Christe you can do nothing And I am not able sayth Paule to thinke a good thoughte as of
my selfe but all my sufficiencie is of GOD. If Saint Paule doth so humblye acknowledge his weakenesse why shoulde we stande so proudly in our own conceites Liberum arbitrium sayeth Saint Augustine ad diligenda dei precepta primi peccati granditate perdidimus i. We lost free will to loue and imbrace the coÌ„mandements of God through the gretnesse of the sin of our first Father Adam And De verbis Apost ser 2. Sunt homines ingrati gratiâ— dei multuÌ„ tribuenâ—â—â— inopi sauciaeque naturae Verum est magnas arbitrij vires homo cum conderetur accepit sed peccando amisit i. Men are vnthankful or vnkind vnto the grace of God attributing much vnto needy and wounded nature It is true man when he was made receiued great power of frewill but he lost it againe when he sinned And Epist 107. Primus homo sic factus est vt nihil voluntati eius resisteret postquam anâ—em libera voluntate peccauit nos in necessitatem percipitati sumus quicunque ab eius stirpe descendimus that is The firste man Adam was so made that nothing resisted his will but after thorow freewill he sinned We as many as descende from his stock are cast down headlong into necessitie of sinning If in the fall of Adam we lost freewill to loue and imimbrace the commaundement of GOD if wee shewe our selues vngratious to Gods grace by attributing so much to our maymed and corrupte Nature If by Adams offence wee bee cast into a necessitie of sinning Lette vs as the Gospell teacheth caste awaye this confydence of oure owne powers lette vs shake of this selfe lyking Hipocricie lette vs submitte our selues vnder the mightye hande of God and acknowledge our owne infyrmitie lette vs not kicke at that Doctrine of the Gospell that layeth before vs our owne weakenesse and teacheth howe great neede wee haue of the sauing grace of God in Christ Jesu As touching that they pretende the Gospell in Preaching free grace by fayth onely doeth discourage men from well doing and sette open a wyde Wyndowe to loosenesse and naughtinesse It is a very false and wicked slaunder not bearing any countinaunce or lykelihoode of truth in it For the same Spirite that is the Spirite of fayth and perswadeth our consciences to beleeue the great goodnesse and free mercies of GOD toward vs in Christe Jesu is also the spirite of loue and doeth inflambe oure hartes earnestlye to loue so bountifull and so mercifull a God that did vouchsafe when we were yet his enemies to giue his dearely beloued Sonne to death for vs. Nowe then if by the motion of one spirite we doe by fayth assuredly knowe Gods goodnesse towarde vs and by the knowledge and true sence thereof doe loue him for the same needes must there followe obedience to hys lawe and perpetuall studie to please him Fayth then of necessitie breedeth loue of God and loue bryngeth foorthe obedience to hys wyll Qui diligit me saith Christ Sermonem meum seruat j. Hee that loueth mee keepeth my sayings This loue then shoulde leade vs to obedience Thys loue shoulde bee the roote of all good dooings and not a proude hope to merite Gods fauour and deserue euerlasting lyfe by our workes For when wee haue done all wee can doe as Christ witnesseth We haue yet not done so muche as of duetie we should doe Euen so then as nothing can keepe good children so muche in obedience as to knowe theyr Parentes goodnesse towarde them so nothing can more pithylie moue Christian men to the true seruice of God and keeping of hys lawe then by the Gospell to learne hys vnspeakable goodnesse towardes vs. Moreouer the same Gospell that teacheth by Christes bloud onely to attayne remission of sinne dothe teache vs also that the ende and cause of thys our free redemption is to lyue in the seruice of God and no more to bee subiect to sinne Apparuit gratia Dei Saluatoris nostri omnibus hominibus vt abnegata impietate mundanis concupisentijs pie sobrie caste viâ—amus in hoc seculo Ipsius sumus opus conditj in Christo Iesu ad opera bona quae praeparauit deus vt in illis ambularemus that is to say The grace of God hath appeared that wee denying vngodlynesse and worldly lustes shoulde lyue soberly righteously and godly in this worlde Wee are sayth S. Paule his workemanshippe created in Christ Iesu vnto good workes which God ordayned that wee should walke in them Zacharie saieth He hath perfourmed the othe whiche hee sware to our forefather Abraham that he woulde giue vs that wee beeing deliuered out of the handes of our enemyes myght serue him without feare in holynesse and righteousnesse c. No man raunsometh a Captayne to this ende that he shoulde continue to serue his enemie God by Christ hath deliuered vs from sinne and Sathan and therefore must wee nowe forsake them and lyue in obedience of hym that hath so mercifully and freely redeemed vs. For this cause doe wee professe in our Baptisme that wee forsake the Diuell and all hys workes and as Saint Paule sayeth binde our selues to rise with Christ in newnesse of life That seeing wee bee nowe made by him the children of lyfe wee haue no more to doe with the workes of darkenesse This is the true doctrine of the Gospell wherefore no good man hath cause to bee ashamed of it It is an impudent cauill and no true crime when the aduersarie pretendeth a shame misliking of the Gospel because in preaching free grace it debaseth mans dignitie discourageth from studie of godlynes and giueth occasion to continue in sinne and wickednesse Although it teach you that of your selues you are the children of wrath and damnation yet it telleth you also that by Christ you are the heires of euerlasting lyfe and saluation Though it teache you that of your selues you can doe nothing yet it telleth you also that by the spirite of God in Christ Jesu you maye doe all things Though it teach you that by your good workes you cannot merite Gods fauour anâ— remission of sinnes yet it telleth you also that God by faith in Christes bloud onelye hath so taken away your sinnes and restored you to his fauour againe that you yet to shewe your selues thankefull vnto hym are â—ounde to walke in holynesse and ryghteousnesse before him all the dayes of your lyfe You may therefore safely and boldly say with S. Paule notwithstanding this shamelesse cauile That you are not ashamed of the Gospell for that it is the power of God c. An other sorte there is that are ashamed of the Gospell cleane contrarie to these that before I spake of that is the loose and sensuall Epicure giuen to the pleasures of the fleshe of the world For as the other sort found fault that we make too casie a waye to Heauen so these accuse the streightnesse
commaundeth that christians willing to vnderstand the sure ground of faith should haue recourse to no other thing but to the Scriptures And agayne in the same place Before time it was euideÌ„t by many meanes what the true churche was and what gentillitie but now after that heresie is growne into the church there is no way whereby it may be knowne but only by the Scriptures Now Dearely beloued we shunne not this Triall we desyre to be iudged hereby only we say with Moyses yea with God himselfe Nothing is to be added or taken away from his worde We say with S. Iohn 20 chapter So much is written that if we beleeue we shall haue saluation by the name of Christ We say with S. Paule that the scriptures can make vs wise to saluation We say with S. Paule agayne that the scriptures written by the inspiration of the holy ghost are profitable to teache to reproue to correct to instruct in Iustice and to make a man perfect in all good workes Finally we say with S. Ambrose Noua omnia quae Christus non docuit iure damnamus quia fidelibus vita Christus est i. All newe Doctrine which christ hath not taught we rightly condemne because that christ is life to all the beleeuers Contrariwise the aduersaries of the Gospell will not abide this triall of their Doctrine but seeke by all meanes they can to auoide it I wil not in this place discribe their whole practise herein but I will note vnto you three pointes First the keeping of the scriptures in an vnknowne tongue from the common people and to make it little lesse then Heresie to haue it in their mother tongue Haue not many good men partly lost their liuing and borue fagots partly bene burned for no other cause Manye yet aliue knowe it to bee true But they did not only finde this meanes to keepe it from the common people of GOD but brought to passe that it was almost out of vse euen with the learned sorte of which very fewe did reade the Texte of the Bible you had almost tenne that wrotte vppon the mayster of the sentences The greate heapes of schoolewriters declare this to be true Secondly they doe marueilously disgrace and discredit the Scriptures as vnsufficient to saluation and not contayning all necessary truth but that there are manye Articles of necessity to be beleeued whiche are not contayned in the Scriptures So sayth Lindan lib. 1. Cap. 10. The Apostles sayth hee Woulde not committe certayne principall pointes of our Fayth to paper and ynke thereby to perishe and be forgotten but they committed them to the faythfull hartes of Christians As though those thinges remayned more sure whiche be committed to the frayle memorye of seeble men in this sinfull world then those thinges that by the spirite of God are put in writing Doe you not see howe this malicious and reuolting Aduersary doth ouerthwart the gratious and ordinary prouidence of God in preseruing the truth of his doctrine and holy will When God saw that the law written in the heart of man was in continuaunce of time by corruption of the world greatly blemished and almoste cleare forgotten then that it might bee renewed and remayne more surelye in the memoryes of men did hee not by Moyses put the same in writing But this is the manner of the olde Heretiques as Irenaeus sayeth When they are confuted by the Scriptures they fall to blame and accuse the scriptures as though they were not in good case and of sufficient Authoritie and because they may be diuersely interpreted or as though the truth could not be knowne by them without the knowledge of Traditions For say they the truth was not deliuered by them but by the liuely voice of the speaker Hitherto Irenaeus This was the gappe whereby almoste all Heresies were drawen into the Churche that eyther they deâ—ied the Scriptures or else depraued them as vnsufficient without priuate traditions reuelations And so the aduersaries at these dayes strine to keepe the same gappe open as well for the maynteinaunce of their tradicious as for that they see they are not by them hable to maintayne the moste of their Doctrines What shall I say of them which are not contented by these means to accuse and discredit the Scriptures as the old Heretiks did but giue vnto the sacred written worde of God contemptible and blasphemous titles of reproche as to call it A dead writing A dumbe maister doubtfull and vncertaine A black Gospell Dead ynke Ynkie Diuinitie A Nose of waxe A leaden Rule c. But the eternall and euer liuing God whose immortall word scede of life they so reuile sitteth in heauen and seeth their wicked blasphemy howsoeuer conningly they will seeme to cloake their doinges Thirdly they say the scriptures take authority of the church and therfore that the Church is aboue y e scriptures and her authoritie the greater Sine authoritate ecclesiâ— saith Friar Soto Scriptura sacra non habet authoritatem hoc certissime fatemur i. Without the authoritye of the Church the holy scripture hath no authoritie This we confesse most certainly As though the maiestie of Gods wisdome the truth contained in the scriptures depended vpon the authoritie of man For though the Church be neuer so holy yet it consisteth of men which maye and often times do erre when they leane not to the word of God Oh say they how know you that the Scriptures came from God but by the church I graunt dearely beloued that the true church that is the faythfull people of God haue the spirit of discretion to discern what writings are according to the law Prophets which are not And therfore the Godly Fathers in the primatiue church partly in the time of the Apostles partlye after reiected many counterfeyted writinges fathered by Heretiques vppon some of the Apostles because they agreede not with the lawe and the Prophets nor were agreeable to the Analogie of fayth and truth of Doctrine contained in them and so by their witnesse they iustifyed the truth of those canonicall scriptures and that no other ought to be Judges ouer them or in any part of doctrine in them or to haue authoritie aboue them or withoute them When a Prince sendeth a commission to certayne â—ounsaylers they may by their skil in the lawes in the realme and practise of gouernmente consult whether it be a right true commission or other wise but when they haue by their iudgement determined that it is a true commission vnder the Princes hand and seale they take not to them Authoritye ouer it yea they submitte themselues in all thinges to bee ruled by it They may not be so bold to ad to diminish to change or to interprete it further then authority doth warrant theÌ„ So is it with the church of Christ it must submit it selfe to be directed by the word of God
it must not adde diminish alter or change or otherwise by wrested interpretatioÌ„ draw it to another meaning then the Analogie of our fayth and the conference of one place with another place of it in it self may warrant And therefore it is strangely written of Hossius that if a man haue the Interpretation of the Sea of Roome vppon anye place of the Scriptures though he knowe not nor cannot vnderstande howe it can possibly agree with the wordes of Scripture yet is it sayeth hee the moste certaine worde of GOD. Yea they say that the interpretation of the scripture Varyeth with the practise of the Church so that as that changeth the interpretation of the Scripture chaungeth also Of this Vsurpation of authoritie ouer the worde of GOD and of this discrediting of the scriptures it commeth not onelye that they make in manye places Interpretations repugnant to the Text as when they interprete Datur for Offertur and Facite for Sacrificate But also that the moste parte of their Doctrines are contrarye to the expresse wordes of GOD and the Analogie of oure fayth As by example of a fewe you shall take the measure of the residue As for interpretations when Christ sayth in the matter of the Sacrament This is my body that is say they this is Transubstantiated or hath the substance of it turned into my Body contrary to all writers and the nature of al tongues expounding est the Verbe substantiue is by Transubstantiatur Let them shew eyther any auncient Father yea or anye latine writer that euer did the like and let them take the victorie Agayne where Christ sayth This is my body that is Giuen for you that is say they that is Offered for you So that that which he meÌ„t to be giuen to death vpon the crosse as al good christians vnderstand the place they to mayntayne their Sacrifice of the Masse drawe it to this that Christ then presently in the time of the Ministration offered his body to God the Father in waye of a Sacrifice And so for to mayntayne a deuise of their owne they doe robbe the people of God of that sweete promise and comfortable legacie wherein Christe in his last will assureth them that his body shoulde be giuen to Death for their redemtion In like manner when christ sayth Do this in remembraunce of me that is say they Sacrifice this in my remembraunce Wherein with as great absurditie as before they doe peruerte the meaning of Christ For where his purpose was to giue a warrante to all christian people to vse and celebrate this Sacrament in remembraunce of his death they bring it to bee spoken to Priestes only wringing them vtterly contrary to that exposition of Christes wordes whiche S. Paule maketh 1. Cor 11. saying So often as you eate this bread and drinke this Cuppe you shewe the Lordes death vntill he come Nowe as touching their Doctrines repugnaunte to Gods word you shall â—â—te these few examples in steede of many mo The Scripture teacheth that we haue redemption and iustification by fayth in Christes blood onelye without the helpe of our owne Vertues and good workes For S. Paule saith Therefore we gather that a man is iustified by faith without the deedes of the lawe And to the Ephe. 2. Ye are iustified by grace and that not of your selues it is the gift of God not of works least any man should boast And yet if wee beleeue not that our workes doe helpe vs to our iustification and remission of sinnes the Churche of Rome will condemne vs as Heretikes The scriptures teach vs that Christ By once offering himselfe on the Crosse made perfect all them that are sanctified For so saith S. Paule to the Hebr. And yet by the Churche of Rome are they horrible heretikes that say there is not daylye sacrifice propitiatorie for our sinnes in their Masse The scriptures teach vs y t Christ is ascended into heauen and sitteth on the right hande of God the Father and from thence and no place else he shall come to iudge the quicke and the dead yet contrarie to this article of our faith and contrarie to the nature of Christes humanitie if wee beleeue not that Christ euen in his fleshe is still in earth with vs yea and that in a. 1000. places at once we must be pronouÌ„ced detestable heretikes The scripture saith in the vse of the Lordes Supper Bibite ex hoc omnes Drinke ye all of this The Churche of Rome saith it is heresie to affirme that y e lay people should drinke of the Lordes Cuppe The scriptures say Thou shalt make thee no grauen image nor thou shalte not bow downe to worship it The Church of Rome saith it is godlye to haue the churche full of Images to kneele downe before them to set vp candels to them and with incense to honour them The scripture saith In the Church it is better to speake fiue wordes vnderstanded to edifie than to speake tenne thousande in a tongue not vnderstanded yet you knowe the churche of Rome hath defined it that it is more fruitfull and godly to haue all the diuine seruice in a straunge and vnknowen tongue Wherefore howe truely they can claime to haue this first marke of Christes churche I doubte not but those consciences that haue the feare of God can easily perceiue As for the sacraments it is not onely sufficient to haue them but to haue those that Christ appoynted and to vse them accordyng to hys institution Saint Ambrose sayth verie notablye Qui aliter presumunt accipere quam Christus instituit deuotus esse non potest i. Hee that presumeth to receaue it he meaneth the sacrament of the bodye and bloud of Christ after another sorte then Christ hath ordained can not be accounted to be truely deuoute But howe they haue altered the Sacraments both in number and in the right vse of them no man almost can bee ignoraunt Where the Scriptures mention but two they haue appointed seuen I will not now stand vpon the number of sacramentes I will speake only of those which both parts agree to be sacraments Baptisme the Lordes Supper First as touching Baptisme we teache not onely as some falsely father vppon vs that it is signum Initiale a Signe wherby we be first consecrated Christians but wee adde also that we by faith and the operation of the holy Ghost doe put on Christ as a garment that is that wee haue him so fastened and appropriated to vs that he is ours and wee his and that he hydeth and couereth our nakednesse according as S. Paule saith As many as are Baptized haue put on Christ We beleeue and teache that Baptisme is to Christians the Fountaine of life whereby our sinnes are washed away So saith S. Peter Baptizetâ—r vnusquisque vestrum in nomine Jesu in remissionem peccatoruÌ„ i. Let euerie one of you
to pretende that cause to bee ashamed of the Gospell I woulde the time woulde nowe suffer mee to giue you a taste of that I haue nowe spoken I should then note vnto you the exceeding contention ambition and briberie that a many of them vsed about the yeere of our Lorde 900. after of whom Platina in the life of Benet 4. saith thus Vbi cum ipsis opibus lasciuire caepit Ecclesia nullo principe coercente clericorum flagitia ipsa peccāds licentia haec monstra peperit à quibus illa fedes per ambitionem largitionem occupata est i. When as the Church through riches began to waxe wanton and that no Prince then corrected the great offences of the clergie euen then did libertie to sinne bring foorthe these monsters who nowe by Ambition and Briberie doe holde that Sea And againe in the lyfe of Siluester 2. Eo tum pontificatus deuenerat vt qui largitione ambitione non dico vitae sanctitate doctrina plus possit is tantummodo bonis reiectis dignitatis gradum obtineret quem morem vtmam nostra tempora non retinerent sed hoc parum est peiorá nisi Deus auertat visuri sumus i. To that state then had the Popedome come that he which by briberie and ambition I doe not say holynesse of lyfe and sounde doctrine myght doe most He onely obtained that place of dignitie those which were good being then reiected whiche manner and custome I woulde to God that our times did not continue still Yet this is but a smal matter and worse things then this shall wee see if God turne them not awaye I shouldem oreouer describe vnto you the outragious cruelty of them that could not be contēted to Depose their aduersaries But to cut of their noses to put out their eies to take thē out of their graues thē to cut off their heads and fingers to cast them as dogges without buriall into y ◠ryuer Tyber To famishe them to death to hang them vp an whole day by the heare of their heades with such other practises more like y ◠successors of Phalaris then of Peter For testimonie of these thinges looke Platina in the lyfe of Stephane 6. Sergius 3. Iohn 14. Boniface 7. Calixte 2. And beside Platina Carsulanus Vincentius and Stella Venetus who among other of that time writeth thus Onis virtus tam in capite quam in membris ex hominum ignauia consumpta est i. All kind of vertue aswell in the head as in the other mēbers is by mens great slouthfulnesse and securitie vtterly consumed and gone I should beside this set out vnto you y ◠wicked detestable Sorcerie Nicromancie and poisoning practized about the yeere of our Lord. 1000. long after by Siluester 2. and a meany of his schollers and successors set forthe by Benno a Cardinall in the life of Hilde Brand after called Gregory 7. Which treatise he that wyll reade shall see suche horrible matter as I am sure no Prophane Historie mentioneth of any Heathen or Pagan that euer was I shoulde declare vnto you the monstrous and vnspeakeable Iniuries wrought vnto moste worthie and Noble Emperours by Gregorie the seuenth Adrian the fourth Gregorie the. 9. Clement the sixth diuers other which are so descriued and painted forth by the Abbot of Vrsperge lyuing about that tyme and by Hier. Marius as it woulde cause their owne friendes to detest them Last of all I shoulde laye open vnto you such a bottomlesse gulfe of couetousnesse and Extortion as all the wealth and treasure of Christendome could neuer to this daye satisfie and content Of which the Abbot of Vrsperge in his Chronicle sayth thus Gaude mater nostra Roma quoniam aperiuntur tibi cataracta thesaurorū in terra vt ad te confluant riui aggeres nūmorum in magna copia Jocundare super adiutrice tua discordia qua erupit de puteo infernalis Abyssi vt accumulentur tibi multa pecuniarum praemia Habes quod sitisti decanta canticum quia per malitiā hominū non per`piam religionem orbem vicisti Bee glad our mother Rome because all the Thesauries of the earthe are opened vvyde vnto thee that to the maye come streames and heapes of money in great and large aboundance Sport thou thy selfe with thy fellow helper discorde whiche hath broken forthe out of the bottomelesse pitte of Hell that there might bee heaped vp vnto thee many rewardes of mony Now hast thou that thou diddest thirst for sing thou out a loude for by the wickednesse of men and not by anye good Religion haste thou ouercome all the whole worlde But the time that is appoynted for mee woulde not be sufficient in this manner onely to recken vp theyr mysdoinges muche lesse at the full to set forthe the examples of them And yet forsooth it is those men and their mayntayners that at this daye doe finde so great faulte with the lyues of them that professe the Gospell and woulde for that cause haue men to be ashamed of it Muche lyke is the quarrell of them that saye the doctrine of the Gospell dothe disquiet common Weales and cause Sedition and ciuill warres This is the complaynte of them commonly that woulde incite Princes and Noble personages and Magistrates to hate the Gospell and to perfecute the Preachers of it And this theyr complaynt doe they amplifye and make lykely by the example of those stirres that haue beene of late yeeres in Germanie in Fraunce in Scotlande in Flaunders in Englande As thoughe forsoothe there had neuer beene rebellion and stirre before the late preaching of the Gospell As though common Weales had neuer bene turmoiled and troubled before thys daye But this Realme of England may be a very good example of the contrarie wherein scantly one king hath passed his raygne without rebellion made by one or other What a troublous Realme was this in the time of king Henry the second when the Wife after other trouble did set vp the Sonne against the father What horrible and grieuous rebellions were their in Henry the thirds raigne whē after the Slaughter of many thousandes the king himselfe was taken prisoner and forced to yeelde to the decrees of his subiectes What shall I say of Edward 2. when by the pride of the Spensers the Qneeue hir selfe warred against hir husband And that I may not continue altogether in examples of rebellion by Noble persons This Citie of London and the Maiors thereof can bee good witnesses what trouble there was raysed in this Realme in the tyme of Kichard the seconde by Iacke Strawe Tom Millarde Watte Tyler and such other iolly persons I passe ouer Henrie the fourthe and the pitifull raygne of Henrie the sixth And euen in the quiet time of Henrie 7. howe manye attemptes of Rebellion were there by the counterfaited Sonne of the Duke of Clarence by Perkin Warbecke and other
that they might bee saued And therefore God shall sende them strong delusions to beleeue lyes c. Thys warnyng principally toucheth vs vppon whome the latter endes of the worlde hath lyghted that wee shoulde carefullye take heede that by Wonders and Myracles and Apparition of Spirites wee bee not Seduced eyther to beleeue errour or to refuse the trueth of the Gospell offered vnto vs. Christ gyueth vs a speciall chargeâ— Beware saith he I haue tolde you of it before hand Therefore if you doe not harken vnto him but yeelde your selues by suche meanes to be caryed into Superstition Errour and Idolatrie the daunger shall bee the greater And Saint Paule addeth a terrible threatning Because they receyued not the loue of trueth God shal sende them stronge delusions that they may beleeue lyes that all they myghte bee damned whiche beleeued not the trueth but had pleasure in vnrighteousnesse Let them looke therefore carefully to themselues which by suche Myracles are Induced or confyrmed to beleeue the corrupte errours of Pilgrimages and worshypping of Images of praying to Sainctes departed of Purgatorie of Masses and Trentalles of praying and offering for the synnes of the Deade and suche other infinite errours as hath beene brought into the Churche by Monkes Fryers and other false Teachers of the Churche of Rome It is a wonder to see the Heapes of such Myracles as of late yeeres haue beene put in writyng by Vincentius and a number of other like authors so that to such as feare God there is scant any greater Token that Antichrist is come and hath set a long time in the Church then this is That their doctrines are altogether confirmed rather by such Myracles Apparition of spirites then by the scriptures and word of God When the riche glutton as it is mentioned in the Euangelist desired of Abraham that one myght rise from death to life and warne hys brethren that they came not to that place of torment where he was Abraham aunswered They haue Moyses and the Prophetes if they will not beleeue them they will not beleeue though one rise from death to life Wherby the â—â—lye Ghost doth Signifie that after the true doctrine of Christes Gospel first published was throughly confirmed and bâ—yng generally receaued was put in writing and so remaineth as a perfect Testimonie of the worke of our redemption that the prouidence of God towarde the latter ende of the world woulde vse no moe Myracles least hee should thereby seeme rather to Discredite the truth of his written word than by such meanes conserue them For whosoeuer wil not beleeue the doctrine of truth confirmed by the expresse and euident worde of God will not beleeue y t same though they sawe a. 1000. myracles Take example hereof by y â— Jewes who continually called for Signes and Wonders but when they had seene many they neuer the sooner Beleeued but sclaunded the doinges of Christ and sayd that he and his Apostles wrought by the power of Beelzebub c. Christians therefore must learne some Rule wherby they may iudge false and deceitefull Myracles done by the power of the Diuell from them that bee done directly by the Worde of God in his Saintes And this rule is the ende wherevnto myracles doe tende Godly myracles bee alwayes shewed by God to confirme the Diuine nature and office of Christ in the worke of our redemption and that he is the true and onely Messias and Sauiour or to iustifie and proue the doctrine of the Gospel to bee good According as Christ sayth in the last of S. Marke Goe yee into the whole worlde and preache the Gospell to euerye creature he that shall beleeue and bee Baptised shall bee saued but he that wyll not beleeue shall bee damned and these tokens shall followe them that beleeue In my name they shall cast out Diuells and shall speake with newe tongues and shall take away Serpentes and if they drinke any euill thing it shall neuer hurte them they shall laye their hand vpon the sicke and they shall recouer c. Those Myracles then that bee done to this ende to direct the people to acknowledge Christ to bee the only ful and perfect redeemer of mankynde and to embrace the doctrine of the Gospell by the holye Scriptures confirmyng the same are good and godly and to bee esteemed true Myracles But contrariwyse if they leade men from Christ and directe them to put their trust of Saluation remission of sinnes in any other name vnder Heauen then Christ Jesu or to beleeue any other doctrine than that which by Gods word is euidently confirmed or to accept any other worshippe of God than by himselfe is appoynted are false Myracles and delusions of the Diuel wrought to deceiue men Let vs therefore beware of these thinges and looke into these myserable delusions wherewith the Diuell and his Ministers haue bewitched the worlde nowe these manye yeeres by Spirites Ghostes Goblines and many vaine Apparitions and faygned Myracles c. ⸪ ¶ The seconde Sermon vppon this part of the Texte Exfructibus eorum cognoscetis eos By their fruites shall ye knovv them IN this place we haue diligentlye to obserue the great difference y t Christ our Sauiour in this louing and Fatherly admonitioÌ„ doth make betwene the clothing the fruits By their fruites you shall know them he saith not by their garmeÌ„ts or outward clothing for wyth that y â— false Prophets vse to colour countenance all their crafts deceiptes of corrupt doctrine Now what these fruites be whereby they are knowne let vs consider by y t similitude or parable y t Christ here vseth Do they saith he gather Grapes of Thornes or figges of Thistles Euery kinde of tree hath fruit by which it is knowne to be good or bad The Apple tree by the Apple the Plumtree by the Plumme c. so euerie trade occupation or state of lyfe hath certaine proper and peculiar workes by which it is discerned either to be good or bad in it selfe or differing from other The Carpenter by right squaring framing of his Tymber the Mason by his buylding c. the Lawyer by his Counsaile the Phisition by his cure is iudged skilfull or ignoraunt euen so is the Preacher or Prophet knoweÌ„ by his doctrine that proceedeth from him which is the peculiar worke and sruite of his trade and occupation In all the olde Testament God doth accuse the false Prophetes to bee euill because they deliuered vnto his people false doctrine corrupt worship contrarie to his holy will and worde Heare not saith God by Ieremie the wordes of the Prophets that prophesie vnto you teach you vanitie They speake the vision of their owne heart and not out of the mouth of the Lord. And agayne Howe long doe the Prophetes delight to prophesie lyes euen prophesying the deceipt of their owne hart And immedately after Therfore beholde I will come against the
as well in the heade as in the members by mens slouthfulnesse was vtterly decayed And Platina in the lyfe of the same Byshop sayth Vbicum ipsis opibus lasciuiâ—e caepit Ecclesia nullo principe clericoruÌ„ flagitia coâ—rceÌ„te peccandi mox licentia nobis haec monstra ac portenta peperit a quibus ambitione largitione haec sedes occupata est After that the Church in their great wealth beganne to wax lasciuious and wanton no Prince no Magistrate repressing the enormities of the Clergie straight way this libertie of sinning brought forth these prodigious Monsters who through ambitioÌ„ and briberie possessed this seate and dignitie What stirre was among them at that time for the Bishoprike it may appeare by this that within 9. yeeres well neare were 9. Bishops Boniface the. 6. 25. dayes Stephan the. 6. one yeare Romanus 3. monethes Theodorus 20. dayes Iohn the 10. 2. yeeres Benedict y t 4. 3. yeres Leo the. 5. 40. dayes Christopher 7. moneths and at the length Sergius 7 yeeres The charitie of these Byshops was as notable as their integritie Stephan the 6. so deadly hated his predecessor Formosus that he abrogated all his actes tooke vp his body spoyled him of al Bishoplike ornaments cutting off his two forefingers caused him to be burâ—eâ— in a lay mans buriall Romanus that followed disanalled the doings of Stephan and confirmed all the Actes of Formosus Likewise did Iohn the 10. But Sergius that not loÌ„g after folowed caused the body of Formosus againe to be taken vp after it had bene 8. yeres buried and setting it in the Bishops Stall cut of his head three fingers of his right hand that Stephan had left cast his body into Tiber. This is witnessed by Platina in y â— lyfe of Sergius 3. in Luitprande de gestis Imp. lib. 3. cap. 12. I omit Iohn 11. Benedict the. 5. Iohn the. 14. and diuers other y t were about the same time But perhaps some will thinke that at other times there were all good Byshops I wil passe therfore to y â— time of Siluester the 2. his successors vnto Gregory the 7. after y â— yere of our Lord 1000. The most of which number for the space of 80 yeres came vnto the Bishoprick eyther by Nicromancie or by poysoning their predecessoures as Benno a Cardinall y t wrote Hildebrande called Gregorie the seuenth his life doth witnesse Which Creatise he that will reade shall finde such monstrous and wicked dealing as is not read of Hethens or Pagans in any prophane Histories Of Gilbert called Syluester the seconde and his Successours this he sayth Post infoeliceÌ„ obitum Gilberti certamen erat inter ipsius discipulos dum quisque anhelaret ad rapiendum Papatum sibi Sedit post â—um octauus decimus Iohannes quinto mense Veneno suffocatus dicitur a suis Huic successit nonus decimus Iohannes vix annum peregit cui successit Sergius sedit tribus annis i. After the vnfortunate death of Gilbert there was strife among his scollers so that euerye one of them greedilie laboured to get the Popedome to himselfe For after him sate Iohn the eighteene and in the fâ—â—t moneth it is reported hee was poisoned by his own companions After him sate Iohn 19. and hee liued scarse a yeare After Iohn succeded Sergius and sate three yeares Of Gregory the 7. he sayth that he by his meanes had poysoned sire or eyght to prepare the way for himselfe to be Bishop Of whose wicked dealing toward the Emperoure you shall heare more anone but this at this present I cannot omitte that he suborned one to stand in the roofe of the church directly ouer the place where the Emperour vsed to say his Prayers and from thence to caste downe a stone of great bignesse vpon the Emperour But God preserued his Magistrate and turned the plague vpon the worker of it for he that should haue cast downe the stone was borne downe with the weight thereof and brused to death By what ambition and bribery Iohn the 18. came to that Sea it is euident in Platina who for the same his other naughtie doinges calleth him Furem Latronem Theese and Robber Syluester the 3. by like meanes of bribery sorcery was made Bishop in whose life Platina sayth this Eò tuÌ„ poÌ„tificatus deuenerat vt qui plus largitione ambitione noÌ„ dico sanctitate vitae doctrina valeret is taÌ„tuÌ„modo dignitat is graduÌ„ bonis reiectis obtineret queÌ„ moreÌ„ vtinaÌ„ nostra teÌ„pora non retinuissent Sed hoc parum est peiora ni Deus auertat visuri sumus The Bishoprick then was at that point that he only which cold do most by bribery ambition I do not say in holines of life learning good men being cast of attained to the degre of dignitie whiche custome I woulde to God were not to be seene in our time But this is a small thing wee shall see worse dealings hereafter vnlesse God turne it away Otho Frisingensis Godfridus viterbiensis in this maner write of the tragicall stirre and trouble of those days While Benedict say they the 9 was bishop Syluester the 3 Gregory the 6. inuaded the same seate the 7 yeare of the reign of Henrie the 3 three Bishops occupied three seuerall seas in Rome whereof roâ—e an horrible scisme ech of them indeuoured that he might not bee inferior to other in sedition mischeiefe wickednes Benedict had his sea in y t palaice of Laterane the one of the other at S. Peters the other at S. Maryes the greater I am coÌ„pelled with multitude to let passe the notable stir betwene Cadolus Alexander y t 2. which in a full battaile fought out y t matter in a place by Rome called Prata Neronis w t diuers other more notable broiles theÌ„ y t. I wil passe to two notable scismes y â— were caused by y t ambitioÌ„ of Popes one about y â— yeare of our Lord 1159 coÌ„tinued well neare 20 yeares after y t other about y t yeare of our Lord 1378. coÌ„tinued 39 yeares afterward The former was betweene y t proude tyrant Alexander the 3 Victor Paschale Clement and Innocent y t successiuely were set vp against him The later betweene Vrbane the 6 Clement the 7. those that succeded each of them as I haue sayd by the space of 39. yeres at which time the church of Rome mighte well bee called a monster with two heads For the one of these Bishops had his Sea in Roome the other at Auignion in Fraunce and ech of these of their Adherents were accounted heads of the church Germany Hungary Englande and Pannonia helde with Vrbane and were called Vrbanists Fraunce Spaine and Cacelome followed Clement and were named ClemeÌ„tines the one of these blessed Bishops cursed banned the other calling him his adherents Heretikes schismatikes rebels This you
away the sinnes of the worlde shall bee sure to be saued from that wrath of God wherein the wicked and vnbeleeuers shall bee wrapped And because S. Paule speaketh here of Manna doe you not see it a marueilous Image of Christ Manna came from heauen so did Christ Manna was deliuered to all in lyke measure so is Christ an indifferent and full saluation to all men Manna was white of colour and pure of substaunce so is Christ pure and vnspotted of sinne and infirmities Manna that it myght bee nourishment was beaten and bruised in a morter so Christ that he myght bee the foode of lyfe was broken and brused on the crosse Manna was the onely substaunce whereby the Israelites lyued in the wyldernesse so is Christ the onely foode whereby the true Israelites and children of Abraham lyue in the desert and wildernesse of this wicked worlde This similitude vndoubtedly and many suche other in the residue of their sacramentes the faithfull Jewes before the comming of Christ did see although not so plainely as wee doe nowe in the time of the Gospell And so S. Paule signifieth in this place when he sayth That they did eate the same spirituall meate and drinke the same spirituall drinke which they could not possibly haue done if in Manna in the Rocke they had not vnderstanded Christ for Christ was Manna and Christ was the Rocke For wee maye not thinke that they iudged Manna or the Rocke or any of their Sacramentes to bee of that price and worthynesse that for the vse of them they shoulde bee saued and in the fauour of God For God by his Prophetes sundrye times telleth them the contrarie Therefore it is not to bee doubted that in their sacrifices and sacramentes they sawe the true Messias and Sauiour and vnderstoode that those things were but Sermons and Preachings to direct them to the beliefe thereof Thirdly we must consider that both the people of the Jewes before Christ and wee nowe since Christ haue but one meanes to apprehende this way of saluation and to apply the same vnto them that is by fayth in the promyses of God For as we beleeue to be saued nowe by Christ that is come so they beleeued to bee saued by Messias that should come As we bee sure of saluation by faith in Christ that hath redeemed vs so they were sure of saluation by the same Messias that shoulde worke their redemption For it is not our owne dignitie in any respect but the assured trust of Gods mercie through Christ that saueth vs. Wherefore as the faythfull nowe after their departure out of this lyfe passe to most assured ioy and comfort so the faithfull departing then in lyke manner passed to ioye and felicitie Therefore the Papisticall doctrine is false and wicked that teacheth eyther Lymbum Patrum or else that Christ deliuered the Fathers out of hell at hys descendyng thither Seeyng they had the same meanes of saluation that wee haue seeyng then there is but out God of both these people truely to be worshipped one maner of saluation in Christ proposed to them both one meanes to apprehende and applye that saluation vnto them one Churche one spirituall baptisme one spirituall meate and drinke as Saint Paule here witnesseth I see not by what authoritie of Gods worde our Sacramentes canne haue any other difference from theirs then in the external signes and respecte of tyme as that theire Sacraments ledde them to beleeue that a Messyas and Sauyour should come by whome they shoulde bee delyuered from the bondage of sinne and oures leade vs to vnderstande that this Sauioure is come and hath ransommed and deliuered vs and maketh vs partakers of the benefite thereof I knowe what difference the Churche of Roome putteth betweene the Jewes Sacramentes and ours that is that the Sacraments of the old law do but signifie and promise grace and saluation and ours giue exhibite the same Which I thinke they gathered of some sentences of S. Aug. and other Fathers not rightlye vnderstanded The Sacraments sayth Aug. of the new law be more wholesom happie then those that were in the olde lawe for they promise and these giue But the same father in other places expoundeth himselfe as when he sayth The Sacramentes of the olde law signifie before hand and our sacramēts declare that is done And agayne The sacramentes of the olde law were promises of thinges that shoulde be fulfilled and ours are notes of things that are fulfilled I graunt Aug. and other fathers haue said our sacraments are more happy and of more excellente grace and vertue meaning therby only that they were more ful and perfect more euident and playne In many places Augustine noteth this difference that our sacraments are fewer easyer more bewtifull more playne and euident and so truelye they are The same August expounding this very place of Paule sayth in this manner All doe eate the same spirituall meate It might seeme sufficient to haue sayde All did eate spirituall meate but he addeth the same I find not how to vnderstande it but the same that wee also doe eate But some will say vnto me Is Manna the same thing that I doe now eate than nothing is now come if the same were before and Christ his passion is voyde how then saith he the same but that he addeth spirituall for they that did eate it as meate only to feede theire Bodies did not eate the same meate that wee doe c. Breefely therefore I say whosoeuer in Manna did vnderstande Christ did eate the same spirituall meat that we doe c. so likewise the same spirituall drinke that we doe for the Rock was Christ for there was not one Christ then another now for thē christ was to come Now he is come To come is come are diuers words but one Christ In the 26 Tract vpon Iohn he hath a like discourse to the very same purpose touching y ◠same place of Paule Where he sheweth that as many did eate Manna mortui sunt i. and are dead so diuers did eate it mortui non sunt i. and are not dead Moises Aaron Phinees did eat it and died not because they did vnderstande the visible meate spirituallye to the ende they might spiritually be satisfyed with it c. And it followeth This bred Manna did signifie this bread the Table of the Lord doth now signifie They were Sacramēts in signs diuers in the thīgs that are signified the self same Heare what the Apostle sayth I would not haue you ignorante my bretheren that they did eate the same spirituall meate for their bodily meate was not the same they did eat Manna we eat another thing but they did eate the same spiritual meat c. And so they did drink the same spirituall drinke They one thing and we another as touching the visible kinde which yet in spirituall vertue signified the selfe same thing By these words of
Whereby we are by the mouth of God instructed as well that suche plagues and miseries come as before I haue sayde by the prouidence and appointment of God as also that they are vsually cast vpon men for sinne and wickednesse and for reuolting from his holy will and true worship vnto superstition Idolatrie But here we must haue in mind y t which S. Paule meaneth in this place that God sheweth not his particular punishmentes only because of them whose persons they touch but by their example call other home also that be gone astray And in deede happye is he that came learne to take heede by other mens perill before y â— scourge light vpon himselfe Our corrupt nature vnderstanding that God is a iust God and will punish sinne when wee see any notable plague or misery sent to a man by and by with great rigour we condemne him as a uery euil man though in dede we neuer knew euill by him And because God doth not in like manner touch vs we flatter our selues and perswade our owne mindes that God fauoureth vs and is delighted in our manner of life though it be happily farre worse thaÌ„ the other and so do we fede our selues in vanity and continew in wickednesse But S. Paule in this place and Christ ◠〈…〉 Lake teacheth vs another manner of Lesson WheÌ„n certaine tolde Christ of them whose blood Pilate had mixed with their sacrifice Why sayth Christe thinke you that these Galileans aboue all other were greatest sinners because they suffered such punishment Nay I saye vnto you vnlesse you all repent you shall in like manner perishe Or thinke you that those 18. that perished by fall of the Tower of Siloah were of all other in Hierusalem the greatest sinners Nay I say vnto you vnlesse ye repent ye shall al in like manner perish Here first we are taught that not only they vpoÌ„ whom the externall punishment lighteth are sinners but all other euen y â— very child that is this day borne if Gods iustice consider him in himselfe much more suche as in continuaunce of their life haue heaped on sinne daily by wicked thoughts naughtie wordes and eâ—ill doinges and therefore if God should deale with all according to his iustice it shoulde fall to all other as well as to them This did good and godly men vnderstande as Dauid wheÌ„ he sayd Enter not into iudgemente with thy seruant O Lord for if thou obserue our iniquities who shalbe able to abide it And therefore Christ our sauiour teacheth vs dayly to say Forgiue vs our trespasses c. There is no maÌ„ but he trespasseth deserueth Gods punishmeÌ„t whiche thing if christians would according to duety consider vndoubtedly they should be moued both more fauourablye to â—â—ge of other meÌ„ when they see their punishments to be afrayd also of theÌ„selues For this they should certaynly in godly meditation thinke w t themselues Seing that al meÌ„ are sinners if God did not mean by example of such punishments to stirr vp other he would secretly punish theÌ„ nat to openly shew his wrath Therfore by sight of such examples we must not only be moued to praise God to extolle his iustice for punishing iniquity but euter depely into our selues also searche our own consciences liues doings whether there be not as great or greateâ— cause in vs to pul the iust wrath plague of god vpoÌ„ our 〈…〉 if we in time repent not and turne to him for mercie â—lms must we learne to applie to our instruction not onely such examâ—ples of Gods iustice as in oure life time wee see agaynste wicked notorious sinners but other also y t are recorded in y â— holy scriptures For whatsoeuer things are written they are writteÌ„ for our instructioÌ„ y â— they may be exaÌ„ples for vs vpon whâ—â— y â— lattes ends of the world are fallen It is written Num. 11. That the childreÌ„ of Israell whom god by Moises deliuered out of Egipt lusted wickedly against GOD saying Who shall giue vs flesh to eate we remember the fishe that we did eate in Aegipt the CucuÌ„bers Popons the Leekes the Oynons the Garlike but now our soule is dried away we can see nothing but this MaÌ„ua They did not only luthe gods good blessing towarde them but also longed and lusted after theire owne grosse feeding in Aegipt Therefore God satisfyed their desyre and fed them with Duailes a whole Moneth together but their own lust was their destruction and white the meate was yet in their mouthes the wrathe of God came vpon them and destroyed a greate number of them This shoulde be one Example for vs that wee doe not in like manner loathe the sweete and dayntye Foode of the Gospell and Doctrine of our Saluation by Christ which God myraculouslye hath restored vnto vs that with murmuring hartes luste lewdoly after Oyniâ—â—s garlike and other stuicking and grosse feéding wherewith wee were fedd in Aegipt vnder Antechrist I meane Masses PardoÌ„s Purgatory Pilgrimages and such like corrupt foode of our soules that may make vs to sauour ill in the fighte of the Lord. For if we do God wil deale with vs as he did with them hee win make our ownt â—â—st to he our confusion the meanes to pull his iust wrath vppon vs. It maye be that heé will satisfye our vnthankefull desyre but it will be in such sort that they which long most greedily for it wil soonest be weary of it feele the punishment thereof most bitterlye It is written Num. 25. That the people defyles themselues with wkoredom with the daughters of Moab and y â— for the same wicked offence 24000. were slayne and because the cheefe Ringleaders of that lewdenesse y â— gaue example to the other were Nohle persons and the héades and Peeres of the people god commaunded Moises for the more terroure of other to hang them vp agaynst the Sâ—â— And shall wee thinke in these dayes when Adulterye and whoredome ouerwhelnieth the eaâ—th and is of all sorts almost esteemed a small offence or none at all that god will suffer the same vnpunished No surely thoughe hys long sufferaunte to allure vs to repentaâ—â—ce beareth of for the time the execution of his present wrath when it commeth it will be the greater It is written Nume 16. That Corah Dathan Abyram with their confederates murmured against Moses Aaron the Magistrate Minister by gods speciall prouidence appointed to deliuer his people to guide theÌ„ through the wildernesse they sayd Ye take to much vpon you why do you lift your selues aboue the congregation is it a small thing that thou hast brought vs out of a Land flowing with Milke and Hony to kill vs in the Wildernesse excepte thou make thy selfe Lord and Gouernoure ouer vs also c. But God declared how greeuous and vnpleasaunte a thing it is in his sight for people to rebel or murmure against their samfull
This comforte it was that made Iob so patiently to abyde losse of goodes the spoyle of hys landes and houses and the myserable destruction of hys chyldren The same comfort caused Ioseph wyth lyke patience to endure bondage imprisonment sclaunder reproch and daunger of his lyfe For he was assuredly perswaded that nothyng was done without the certayne prouidence of hys louyng and mercifull Lorde and God and therefore was assured that it woulde fall out to the best in the end This if wee soundly and truely consider wee shall neither rashely condemne other whose sinnes bee not notoriouslye knowne and when any euill happeneth to our selues by this comfort we shall sustayne it patiently Nowe haue I briefely declared vnto you as you haue heard first that outwarde profession and externall seruice and vse of Sacramentes is not sufficient for Christians but that to the glorie of God they must confirme their calling with the practise of a vertuous godly life Secondly whensoeuer misery or plague happeneth to maÌ„ it commeth not by chaunce or fortune or by a course of nature as vaine worldly men imagine but by the assured prouidence of God that seeth knoweth worketh all things Thirdly that God is moued with two causes to cast such miseries and afflictions vpon men somtime by iust punishment of sinne for transgression of his holy lawe and secondly to trie the faithfull and godly And lastly I haue tolde you what good instructions are to be taken of true Christians in both those wayes It remaineth that we pray vnto God most hartely that this doctrine may be so imprinted in our harteâ— as it may bring forth due fruites to hys glorie to whom bee honour and glory foreuer and euer So â—â— it ⸪ ¶ Certayne Sermons vppon this Text. Mat. 13. 3. The seede sower went out to sowe his seede and some fell by the high wayes side and the foules of the aire came and deuoured it vp some fell on stonie ground where it had not much earth and anone it sprong vp because it had no deepenesse of earth but when the Sunne rose it was burned and because it had no roote it withered c. THe holy ghost in the scriptures sundry times resembleth God to a husbandman And as there be sundry kindes of husbandry so doth he in diuers respectes compare the Churche people of God to the partes thereof Auncient writers make three parts of husbandry Pasturing Vintage Tillage To al these do the scriptures compare the Church of God The Lorde is my sheepard saith Dauid therfore caÌ„ I lack nothing He shall lead me forth in a greene Pasture c. And againe We are the people of his pasture and the sheepe of his handes And Christ himselfe saith I am the good Sheepard c and my sheepe heare my voice As touching Vintage Christ saith I am the true Vine my father is the Husbandman In Esay God maketh a long discourse declaring his Churche people to be his chosen Vineyard planted in a very fertile grouÌ„d To which parable Christ also alludeth in S. Matth. To Tillage he compareth his Church in S. Joh. Doe not you say there are foure monethes and then Haruest commeth Behold I say vnto you lift vp your eyes looke vpon the countries round about you because they are white readie to Haruest and he that reapeth shall haue his rewarde that he may gather in fruites to euerlasting life And in S. Mat. There is a large haruest few workmen desire the Lord of the haruest that he will thrust forth labourers into his haruest But in no place more plainely than in this parable of the seede sower which now I haue recited vnto you This y e spirit of God doth of purpose by these familiar similitudes to set before our eyes and to impresse more deepely in our minâ—â—s partly the great goodnes and singular care of god toward vs partly to teach vs our duetie toward him As the husbandman trauaileth and hath great care of his pasture his Vineyarde and Tillage and leaueth nothing vndone whereby he may further them so ought they to aunswere his expectation to yeelde fruit accordingly But as touching this parable of the seede sower ye haue to note these partes God is the husbandman the Preachers of the word are the seede sowers the seede is the worde of God the grounde is the heartes of men the duiersitie of the grouÌ„nde noteth the diuersitie of mens dispositions in hearing the worde of God If preachers bee the seede sowers then haue they authoritie froÌ„ God as doyng his seruice and as comming in hys message and therefore sayth Paule Let man so esteeme vs as the seruaunts of Christ and bestowers of the secretes of God They must bee heard therefore as the messengers of GOD they must be esteemed as hys seruauntes that come to sowe the seede of saluation in the heartes of men It is the worde of God that they vtter and ought to haue the Maiestie of hys person though it bee vttered by the mouthe of a mortall and fraile man The Prophets say thus Thus saith the Lorde The mouth of the Lord hath spoken and yet were they men that deliuered the message So God honoureth his messenger that though he bee couered wyth fraile fleshe sometime also stayned with sinne yet he maketh hym his mouth to open his will vnto his people When you receaued the worde of me you receaued it not as the worde of man but as it was in deede the worde of God And to the Galathians You refused not my infirmitie in fleshe but you receaued mee as the Angell of God yea euen as Christ Iesus And agayne to the Thessalonians Hee that reiecteth vs reiecteth not vs but God who hath giuen his holye spirite vnto vs. And for that cause sayeth Christ He that heareth you heareth me and he that reiecteth you reiecteth me And God in his Prophetes alwayes taketh as to himselfe that contempt or that reproche that was shewen to his Ministers whom he sent vnto hys people threatneth for the same most greeuous punishments This should they consider which in these dayes make so small accompt of Preachers and Preaching of gods word that they esteeme neither any thing of lesse price nor any persons of lesse credite But therein they shew both howe little regard they haue of their owne saluation and howe lyghtly they esteeme the glorie and Maiestie of God who offereth that benefite vnto them by his Preachers The worde of God by Christes owne exposition is the seede and so saith S. Peter also You are new borne not of mortall but of immortall seede through the worde of God that liueth and abideth foreuer All fleshe is grasse and all the glory thereof as the floure of grasse grasse withereth and the floure falleth but the worde of God abydeth for euer and this is the vvorde which
y â— affectioÌ„s pleasures therof with y â— comfort of Gods mercy in christ Jesu to arme himself w t pacieÌ„ce against al mischeifes y t the Deuill or the world canne rayse agaynste him A good Christian according to the counsayle of our Sauioure maketh this account before hand and looketh for none other and because he knoweth the life of a Christian is a warfare vpon the earth he vnderstandeth also that Christes Souldyers which will professe to fight vnder his Banner maye not in this life looke for wealth prosperitie and quietnesse especially when he seeth y â— Deuill the world the flesh in armes agaynst him and continuallye ready to ouerthrowe him and bring him to confusion Whosoeuer therefore dallieth with the world sheweth himselfe more then half a Traitour agaynste Christe muche more they that for the world reuolt from Christ The Godlye when the heate of persecution riseth that they maye not forsake their Lorde and Captayne vse to sheilter themselues vnder these shadowes following Firste they perswade themselues as truth is in deede that affliction commeth not to them by chaunce or fortune or by the mallice of men but by the certayne knowledge and prouidence of that God which is by Christ their Heauenly and mercifull father who neyther can do it for anye euill vnto them uor suffer them to be further tempted thaÌ„ by his grace they shalbe able to beare If a poore silly sparow as Christ assureth them falleth not to grounde without their Father that is in Heauen they are perswaded that they are farre more precious in the sight of God than all the Sparowes in the world and therefore that an heare shall not fall from their head but by his will and pleasure Nihil Satanâ— in seruos dei viui licebit sayth Tertullian nifâ— permiserit dominus The Deuil can do nothing against the seruantes of the liuing God vnlesse the Lord shall suffer it The example hereof euidently appeareth in Iob in the Apostles of Christ The Deuill could not vexe Iob vntil it was graunted him by God Sathan desyred to â—ifte the Apostles as men vse to â—ifte Corne but Christe prayed for them that their fayth might not fayle Yea a Legion of Deuils were not able to hurte a heard of Hogges but by the permission of Christ Therfore very pretily sayth Tertul Possum dicere pâ—rcorum setas apud deum numeratas non tantum sanctorum capillos c. I may say that not only the heares of Sayntes but the bristles of Hogges are in a certain accoumpt before God This comfort neuer fayleth and wheÌ„ the godly betake themselues to this sheilter they may be truely sayde to rest vnder the shadowe of the wings of y â— most highest Origen vpon Iob in zealous maner breaketh out to the admiration of this coÌ„fort O bonitas tua Rex c. Oh thy exceeding goodnesse thou mighty King oh thy power magnificence thou eternal god how great comfort giuest thou to them that flye vnto thee hope for assured constaÌ„cy at thy hand that is that our Aduersary hath no power either ouer man or beast or Creature without life but by thy permission The second sheilter and shadow of comfort is the ample rewarde that Christ promiseth to them that constantly suffer persecution for his names sake Blessed are they who suffer persecution for righteousnesse sake for theires is the Kingdome of Heauen Blessed are ye when men reuile you persecute you speake al euill against you for my sake reioyce and be glad for greate is your rewarde in Heauen And agayn he sayth Whosoeuer shall forsake houses or bretheren or Systers or Father or mother or wyfe or Children or Landes for my sake he shall receaue an hundred folde more and shall inherite euerlasting life Blessed are you that weepe nowe for ye shall laugh and your heauinesse shall bee turned into ioy They which refuse persecution offered for Christ his sake cannot be his true Disciples but shewe themselues to haue bene Hipocrites and Dissemblers Hee that loueth his Father or Mother more than mee sayeth Christ is not worthye of mee and he that taketh not his Crosse and followeth me is not fitte for mee For whoso denyeth Christe before men shall be denyed of him before our Father which is in heauen He that hath soundly learned Christ his kingdome in this maner wil not easily forsake him reuolt froÌ„ him in the heate of persecution whensoeuer it shal arise c. The thirde kinde of euill ground is the bushie and thornye ground that is the hartes of them whose affections are ouercome with y t greedy desyre of Riches and worldly pleasures And very aptly are riches and worldlye pleasures resembled to Thornes for as Thornes haue fayre greene leaues and bewtifull blossomes and flowers that maye allure a man to reache at them so if hee take holde of them hastilye he shall be sure to be pricked shrewdlye hurte So there seemeth a certayne bewtie and sweetenesse to be in riches thereby to purchase worldelye pompe and pleasures but if a man with greedye desire reache at them they will wounde him and pearse him to the hearte For riches and worldlye pleasures pricke in getting they pricke in keeping and they pricke in departing And commonlye they wounde a man so greeuouslye that without repentaunce they kill him for euer In getting they prick a maÌ„ with lying with periury with crafte subtelâ—ie with stealing with picâ—ing w t extorcion and oppressions and many other like wayes In keeping possessing and vsing beside the feare of care to seeâ—e them they prick with confideÌ„ce and trust in them with pride arrogancye and contempt of other with oppression of right and equitie and with loosenesse of life procured by theÌ„ For wealth feedeth riot and wantonnesse In loosing they pricke with anguish and sorrow with weping lamenting with cursing baâ—â—ing w t murmuring against God with fury desperacion so y t many thereby fal mad manye dispatch themselues out of life c. Rightly therfore are they resembled to pricking and dangerous thorns yea there is nothing that doth so fully possesse the minde of man nor so mightily pull it from God and the care of saluation as the studye of riches and worldly pleasures doe Wherfore Christ sayth That it was as easie for a Cameâ— to paâ—se through the eye of a needle as for one whose hart was possessed w t desire of riches to enter into y â— kingdome of God The same thing in effect Christ teacheth in the parable of y â— rich maÌ„ y â— made a feast for the Mariage of his sonne and sent his messengers to bide the guesse they refused to come pretending sundry excuses One sayde I haue bought fiue yoke of Oxen and must needes goe to trie theÌ„ I pray thee haue me excused Another sayd I haue bought a
make smalle accompt of them The last reason is that God our heauenly father knoweth that wee haue neede of those things and therefore for the tender and fatherly care that he hath ouer vs his children he will not suffer vs to want so much as shall be necessarie conuenient for vs. Wherefore we ought to bend our whole studie to seeke the kingdome of God and the glory thereof and leaue the cares of this world and the immoderate desire of earthly ryches least the same pull from vs and extinguish in vs the happie desire of hearing the worde and so through the deceiptfulnesse of Riches the word of God bee vtterly choked in vs and we of faire blossomes become vnfruitefull hearers and vnfit members for the kingdome of heauen c. ¶ A Sermon made vpon this text John 8. 46. Quis ex vobis arguit me de peccato Si veritatem dico vobis quare non creditis mihi Which of you can rebuke me of sinne and if I say the truth why doe yee not beleeue mee WHen I was assigned to this place and pervsed the Text of the Gospell for this day seeing the first verse thereof to bee these wordes which nowe I haue recited vnto you I could not but thinke it to bee some part of Gods gracious prouidence there-by to put mee in minde giue mee full occasion to speake of those things which in conscience I thinke most necessarie at this time and in this place to bee vttered These wordes deerely beloued are a parte of that notable conference which was betweene our Sauiour Christ and the Jewes Ioh 8. Wherein both of them are so earnest in defence of their part as hardly the lyke is to be found in the whole historie of the Euangelistes The Jewes in defence of their Synagogue denie Christ to bee the light of the world that shoulde open the true way of saluation to men but affirme that he was an aâ—bitious and vaine glorious man bearing witnesse of himselfe for his owne credites sake yea they say he is a Samaritane a worker with diuells a blasphemer of God and therefore lastly take vp stones and draue him by violence out of the place A verye ryght paterne of the enemyes of Christ and hys Church On the other part Christ in deede mooued wyth the true zeale of Gods house after hee had declared that hee was the lyght of the worlde which hee that followed should not walke in darkenesse but see the truth of euerla sting life he euidently proueth that the Jewes were not as they pretended to bee the right seede of Abraham for then they would doe the workes of Abraham nor the children of God for then they would haue receaued him who was sent vnto them from God but earnestly affirmeth that they are of the seede and ofspring of Sathan the father of lying and vntrothe and therefore euen by very corruption of nature they could not abyde the truth Then Christes knowing that they woulde obiect against him that they denied not his doctrine because it was the truth as he charged them but because he was an euill man and a seducer of the people and not like a person that should deliuer the truth vnto the people of God Therefore Christ to preuent this obiection wherewith they went about to deface and discredite his doctrine speaketh in such sorte as ye haue heard Quis ex vobis c. Which of you can rebuke me of sinne c. In which wordes you see Christ doth two things First he standeth to the integritie of his cause euen as well in the vpright dealing in his office as in Innocencie of lyfe Secondly he iustifieth the truth of his doctrine and therefore requireth them to beleeue it if they will shewe themselues to be of God in deede This dealing of Christ all Christians generally but especially Byshops Preachers and all such as are called to the ministerie of the word ought to set before their eyes as a right paterne of their doyngs if they will be the true Ministers of Jesus Christ And these two things I meane w t Gods assistaunce to speake of at this time and in this order First I will declare what the office of a Preacher or Minister is by his calling and what daunger hangeth ouer them if they doe it not Secondly because men may deale wyth good consciences and yet be subiect to great infamie and sclaunders for euen Christ in this place notwithstanding his integritie heard of hys aduersaryes Nonne bene dicimus quod Samaritanus es daemonium habes c. i. Say we not well that thou arte a Samaritaine and hast the Diuell Therefore I will let you vnderstande what blame they deserue and what daunger they are in that falsely vncharitably defame the Ministers Preachers of Gods worde and truth of purpose to discredite their doctrine Thirdly I will prooue that the doctrine of the Gospell which we haue preached in this land these 20. yeeres and more which vnder hir Maiesties gracious protection authoritie of hir lawes hath bene established is the truth and no truth of doctrine but that and therefore y t it ought to be beleeued receaued and without exception to bee confirmed of all them that be of God As touching the first S. Paul saith Sic nos aestimet homo c. Let a man so esteeme vs as the Ministers of Christ the bestowers of his mysteries The mysteries of God are the true doctrine of saluation in Christ Jesu and al the other benefites and commodities of his holy word mentioned by S. Paule to Timothie A good Bishop therefore and a right Preacher must out of y â— holy scriptures teach true doctrine sincerely he must confute error superstition idolatrie zealously he must exhort to vertue earnestly he must without respect of persons reproue vice and wickednesse boldly and freely he must comfort the afflicted conscience sweetely and gratiously This is the charge that God layeth vpon vs in his word very earnestly with greeuous daunger if we doe it not In Esay God speaketh in thys wyse Get thee vp into the high mountaine thou that teachest in Syon thou that preachest the Gospell in Hierusalem lyfte vp thy voyce with strength lyfte vp thy voyce I saye and feare not tell the Cities that the Lorde their God commeth You heare that wee are commaunded to tell the Cities that is the particular Churches of Christ that the Lord their God commeth to visite them eyther in mercy offering them his worde and callyng them to repentaunce or in iustice to punish them for the contempt of his worde and want of repentaunce And this wee must doe not in secrete corners but in the face of the worlde for wee must stande vppon the toppe of the Mountaine that we may bee seene and shewe our selues not ashamed of the Gospell We must not doe it slackly but zealously lyfting vp our voyce with strength
to couer the nakednesse of those reuerend men then with Cham to blaze their infyrmities to the discredit of that religion which they taught and professed And yet is it a wonderfull thing to see how that same wise noble and Godly Emperour was shortlye after abused by certayne pernicious flatterers and conning workers about him in his Court which were infected with y â— heresie of Arrius For they made such suggestion agaynst that reuerend and great learned Father Athanasius that he sent for him and not only condemned him as an obstinate and stiffenecked man that woulde yeelde to no conformitie for quietnesse of the Church but also cast him into banishment into Fraunce where he remayned all the time of his Empyre afterward vnto the very great hinderaunce of true Christian fayth and to the aduauncing and spreading abroade of that wicked and detestable Heresie of Arrius A verye not able Example for all Princes to take hede howe by secrete Suggestions they bee caryed to thinke euill of the Ministers and Preachers of Goddes truth Surelye I muste confesse that the State of the Ministerye of the Churche of Englande is not so perfecte by muche as it oughte to bee and yet I muste needes saye this and in the feare of GOD tell it you playnelye that since Englande did beare the name of a Christyan Churche there were neuer so manye in it so well furnished with Gods Giftes nor so well able oute of the holye Scriptures to deliuer the true waye of Saluation vnto his people as there are at this daye and I praye GOD make this Lande thankfull for it otherwise it will fall out to their heauy iudgemente Neuerthelesse I confesse that there be some that are to bee lamented some that are to bee prayde for and some for whom men are bounde in Conscience to giue GOD greate thankes for And therefore great vncharitablenesse is it to wrappe them all in one Sentence of Condemnation and contempte But the best canne looke for no better intertaynemente in these miserable latter dayes then beefore them the Prophets the Apostles and the Reuerende Fathers of the Primatiue Churche hadde in theyre tyme whiche doing their duetyes faythfullye and Godlye were notwithstanding burthened with most haynous and cruel crimes Yea that immaculate lambe of GOD Christe our Sauyour who in this place did and mighte iustlye saye Quis ex vobis arguit me de peccato c. Which of you canne rebuke mee of Sinne yet scaped not and was amonge men contemned as a Drunkarde as a Glutton as a Friend and fauourer of Publicanes and Sinners as a Coniuror and worker with Deuils as a seducer of the people as a Samaritane and Enimye to his Countrey as a Traytor and Aduersary to the Prince for Si hunc dimittis non esamicus Caesaris If you let this man go you are not Cesars friende Therefore if they did this to the Maister of the housholde the poore sillie seruauntes of the Familie maye not disdayne if they haue no better curtesye And yet the fault of them that so abuse them must needes bee verye greate whereof I haue nowe nexte to speake That is what blame they deserue whiche eyther maliciouslye or vntruelye or vppon anye other siâ—ister affection by false reportes seeke to discredite the Preachers of Gods worde And herein I will onelye note vnto you two or three poyntes wherewith they vniustly and maliciously burthen Bishoppes and other Preachers in these dayes to the discredite of the Gospell As for priuate euery seueral mens faults I will not medle withall If they be true they must needes bee greate burthens to oure Consciences if they bee false for my parte I smallye esteeme them and so woulde I wishe the other to doe Onelye I will touche those things wherewith the Doctrine is more blemished then we our selues discredited The firste thing is that they blame vs for that whiche oughte to bee our greatest commendation For if in our Sermons we deliuer the truth of Doctrine vnto the people of God and entring into anye controuersie of Religion somewhat zealouslye reprooue the erroures superstition and Idolatrye of late vsed in the Churche Oh saye some in some places and happilye in this place too What neede this vehemency in these matters these thinges bee banished by Lawe and by Authoritie of the Prince No manne dare auowe them no man thinketh nowe of the Supremacye of Roome of praying to Sayntes of praying for the deade of Pardones of Purgatorye of Images they are cleane out of mennes myndes I praye you Syâ— exhorte to Vertue and deterre from Vyce so Preache that you maye make vs the better lyuers Nowe GOD for his mercye sake giue vs that grace and poure into our hartes that mighte of his Spirite that nowe yet at the length after so many yeares oure wordes maye worke in theire hartes to that effect I pray God also that such speeches as they vse in this case proceede not rather of a loathing to heare true Doctrine caught then of a longing to learne better life For sure I am there were neuer Preachers in any age that either more directly or soundly according to the rules of Gods worde haue exhorted to vertue neuer more terribly and boldly thundred agaynste vyce and wickednesse then God be thanked a number haue done in this Church for the space of this 20 yeares And yet I muste tell you playnely I see as little fruite of that as I doe of Doctrine and lesse too For in Doctrine they make some pretence in amendment of life none at all And therefore seing both zeale of true doctrine decayeth study of Godly life nothing increaseth no maruayle though God eare it be long shew his heauy iudgementes agaynste vs. And this I must say farther to them that desyre vertue onely to be preached of and no doctrine that they shall neuer haue that vertuous and honest life that shal be acceptable in the sight of God vntill the perswasion of true fayth and righte religion be placed in their hartes For Without fayth it is impossible to please GOD and whatsoeuer is not of Fayth is sinne thoughe it seeme neuer so goodly in the sight of men Neither is there any other true fayth then that which is grounded vpon true doctrine out of the word of God For Fides ex auditu auditus per verbum Dei Faith is by hearing and hearing by the word of God But happily these loathers of Doctrine and louers of vertue be of this opinyon that if a man liue well hee shall bee saued howe soeuer hee beleeue whether hee bee Jewe Turke Sarasin or Papiste for some there bee that thinke so Quorum damnatio iusta est Whose damnation is iust For if that should be so the wisdome of God hath greatly ouer reached it selfe the sonne of God tooke fleshe and dyed in vayn the scriptures are false our religion is voyde and our fayth is