good Husbandman hath sowed in his Land pure and good seede the enemye commeth in the nighte and soweth among it Cockell and Darnell And yet is not the Husbandman to bee blamed for that which the mallice of the enemye hath wroughte Euen so nowe in this tyme when GOD hath restored the true and pure Seede of his Worde and cast it into the worlde by his Preachers the Deuill hath raysed vp diuerse sectes and wicked Heresies of purpose to discredite the truth and yet is neyther GOD nor his Ministers to be blamed for it If any of them of that sort haue professed the Gospell we may comfort our selues as Saint Iohn did in the like matter A nobis sayth he Exicrunt sed non erant ex nobis si enim fuissent ex nobis permansissent vtique nobiscum That is They wente out from vs but they were not of vs for if they had bene of vs they had vndoubtedlye remayned with vs. Happily some of these came from vs but they were not of vs they be departed from our Churche they doe more hate vs than the Papistes Al the fautors of the sea of Roome haue not written halfe so much to impugne the wicked Doctrine of the Anabaptistes Libertines Stenkefeldians Osiandrists and suche other as the Protestantes haue done Yea if a man looke thorowlye into those Sects he shall see theÌ„ farre better to agree with the church of Rome then with vs. Wherfore how iustly they do vpbraid vs defame the Gospel with y â— reproch of their names let the Godly consciences be Judge But happily they will say that euen wee that chalenge moste of all to haue the Gospell and truth of Gods word do foullye disagree among our selues For I pray you hath not the controuersie of the Sacramente a long time with bitter conteution distracted the two churches of Wittenberge and Tigure Doth not the same contention at this day remain amonge vs heere in Englande Doe wee not euen nowe striue for the matter of Apparell I woulde to GOD if it were his holye will I mighte in this poynte saye as I haue before that it were not so I would I might say that all were false and that they doe therein slaunder vs. But it is true I confesse it and with sorrowfull hart I doe confesse it But yet neuerthelesse God be thanked there is no iust cause why either I or other should be greatly dismayed at it or for that cause to be ashamed of the Gospel It is stil the power of God to saluation though by this little spotte in countenaunce of the world it may seeme to be somewhat blemished As for the controuersy of the Sacrament among vs it is not great the parties of the one syde are but fewe and yet I confesse they are to many But where the contention is greatest the matter is not so heynous nor the dissencion so diuerse as Staphilus and such other of very malice would haue it seeme to be Both parties in the right vse of the Sacramentes doe well agree both parts grant that they be Seales to confirme in our harts the promises of God and benefite of our saluation by Christ Jesu both partes graunt that they be Testimonies and Pleadges of his Diuine grace and fauour both partes graunte that they be badges and Cognizaunces of Christian societie to erecte and confyrme our Fayth and to bynde vs to the studie of honestie charitie and concorde both partes graunt that the body of Christ is present yea and that truely and in dede so y t they be not bare signes but such as effectualy doe bring to the faithfull harte the very thinges that are signifyed both partes graunt that the cheefe effecte and benefit of a SacrameÌ„t is takeÌ„ by the spiritual eating so y t the bodily eating without y t is nothing Only the contentioÌ„ is about the Maner of y â— presence eating while y e one part affirmeth with the Church of Rome that it is Reall and Carnall the other to be only Spiritual and by Fayth How this controuersie may be agreede and of what force this carnall presence and eating is for whiche onelye they contende if I should now stande to declare I should make to large a digression from my purpose and holde you to long This only I trust for this time you maye see that the matter is not so greeuous as it is pretended to be As for the controuersie of Apparell as there is in it some diuersitie of Judgementes so is there no separation of christian fayth and charitie For sure I am y â— neither they that do refuse the appointed apparell do condemne vs that weare it I speake of them that be learned neither we y t at y â— Princes order receiue it do hate theÌ„ that of coÌ„science for certayne consideracions thinke they may not safely vse it Although in this matter we wishe that they would doe as we doe As for al other pâ—intes of Doctrine I wil protest my conscience for my self as many other as I knowe I thinke very well of them and iudge that for their singuler gifts there may some of them be very good instrumeÌ„ts in the church and we are perswaded they think euen so of vs. Wherfore although there be some misliking of iudgemeÌ„ts in these trisles that it pleaseth the Magistrates and rulers for certaine causes by their authoritie rather to iustifie the opinion of the one than of the other yet assure your selues the iarre in the matter it selfe is not so great as the enimies of the truth would haue it seeme to be But be it that the iarre were great hath not God I pray you in the most pure state of his Churche for causes to his wisdome known suffered such misliking diuersitie of iudgements among his holy blessed Apostles Preachers perhaps to this end that they might therby learne to remember know their own infirmity What controuersy was betwene Peter Paule for the eating or not eating in the coÌ„pany of the Gentiles wherein albeit Peter were a cheefe Apostle yet God suffered him to be so caried away with error y â— Paule opeÌ„ly blamed him as not rightly prâ—â—eding in the Gospel Was there not much misliking betwene Paule Barnabas for the coÌ„pany of Marke that they in displeasure parted companies Were there not so great sects contentiâ—ns among the Cor. that the Lordes supper â—â—â— by theÌ„ very â—ull abused through the same and yet 〈◊〉 nâ—â— their whole doctrine for that be condemned Did not the Emulation betweene the Jewes the Gentiles a great while trouble the primatiue church Did it not cause a couÌ„saile to be gathered of the Apostles for quieting of the same Immediately after the Apostles time it is euident in Eusebius and other histories that the controuersie for the obseruatioÌ„ of Easter day did cause great styr betweene the East and West Church And yet both of them pretended the example of the Apostles Policrates and the East church following Saint Iohn Victor Bishop of Roome and the West Church alleadging the authoritie of
and his blood is called meate and drinke and how he is to be eaten and drunken in the sacramente truely and in deede And lastly I will let you vnderstand that the bare professyon of Christianitie the externall vse of the sacramentes and outward exercise of praying and other â—the thinges are not sufficient without the inwarde worshipping in spirite and truth and christian obedience to the will and lawe of God A sacrament is a reuerend and holy misterie ordayned of God wherin he by his holy word and promise doth both stirre vp and practise the faith of his people and by y â— operation of the holy ghost increase his grace in them bestoâ— his benefites and blessinges vpon them wee on the other part testifye our obedience toward him vnity of faith among our selues The authour and ordainer of sacrameÌ„ts is none but God himself No Patriarche nor prophet nor Apostle nor Father nor the whole church hath authoâ—â—â—â— to ordayne a sacrament Who is authour of Sacraments sayth Ambrose but the Lord Iesus These SacrameÌ„ts came from Heauen c. A sacrament is a part of Gods worship but no creature can ordayne any part of Gods worship but himself according to that saying of the Prophet In vaine they worship me teaching the traditions of men In the old Testament if a man had offered any sacrifice not appointed by God it was esteemed little better then Idolatrie It is knowne what happened to the sonnes of Aaron for that they brought strange syre to the Alter of God much lesse may any appoint straunge sacramentes not ordayned by the expresse word of God in his scriptures Sacramentes be seales that confyrme Gods promises and looke what a counterfeyted seale is to a mannes writing or deede that is a sacramente in the Churche not ordayned by GOD. If this be true as in deede it is moste true what shall we saye of the Church of Roome which hath presumed not only to alter those Sacraments that Christ appoynted but also to ordayn sundry other sacramentes without any iust warrant of gods word onlye vpoÌ„ forced interpretacioÌ„s deuised of theÌ„selues Penance Orders Matrimony corrupt Doctrine being taken froÌ„ theÌ„ be good things to be exercised in y â— church so likewise are prayer fasting and almes deedes yet I see nâ— cause why they shold be called sacrameÌ„ts Ther is a great differeÌ„ce betwene a sacrameÌ„t an other godly exercise coÌ„manded in y â— church as herafter you shal better vnderstaÌ„d Seing therfore christ is author of sacrameÌ„ts none other you may not think theÌ„ to be trifles vaine Ceremonies and mens deuises y â— you may vse or not vse at your pleasures as you list but you ought to reuereâ—â—â— theÌ„ as y â— ordinance of God to receiue theÌ„ euen as at Christs own hand For as wheÌ„ gods word is taught you by the ministery of men you must not receiue it as mans word but as the word of God as it is in deede and therefore the Prophet sayd the mouth of the Lord hath spoken it euen so the Sacraments when you receiue them at the hands of a fraile and mortall yea and sometime a sinfull man you must looke to the Authour and in your faith see the hande of God offering the same vnto you The sacramentes take not their excellencye and worthinesse of him that Ministreth them though he be neuer so holy neyther be they disgraced or weakened though the Minister be wicked and euill And therfore the errour of y â— Donatistes Anabaptists and some other is sharpelye to bee reprooued that thinke the sacramentes of Christ to bee of leesse value if they be ministred by an euill or sinfull man In deede the haud of the receiuer being withoute Fayth maketh the sacramentes that of themselues bee good to bee vnto him of no Force because of his vnbeleefe But a wicked Minister cannot in anye wyse make frustrate or deceiue the Fayth of the Godlye Receauer Iudas was a wicked and false Traytoure and a Couetous naughtys person al the time that he followed Christ yet I doubte not but that the baptisme that he ministred was as auailable to the faithful receiuer as the baptisme of Peter was or of any other of the Apostles S. August vseth the same example Whereas fayth he there was great difference betweene Peter and Iudas yet was there no difference betweene the baptisme ministred by Peter that was ministred by Iudas that was all one but of the partyes one was a member of Christ another a member of the Deuill And agayne he sayth Such are the Sacramentes as they are that come vnto them Whereby one maye profitablely receiue the Sacrament of an ill minister so he himselfe be good This is a great comfort to the godly that in receiuing the SacrameÌ„t they neede not to loke into the life of the Minister but to examine theire owne hartes Now as touching the partes of a Sacrament you shall vnderstande it consisteth of three partes The fyrste is the externall signe as the Lambe in the Passouer the cutting of the fore skinne in Circumcision water in Baptisme bread and wyne in the Lordes supper Because of these outwarde â—ignes a Sacrament is called a signe a Seale a Visible word so that it were a Monster to haue a sacrament without an externall signe or elemente to the outewarde substaunce of it Water in Baptisme signifieth that as water naturally hath a propertie to wash and clense the filth froÌ„ the body so doth the grace of God through Christ his blood wash away the gilt and filthinesse of our soules As breade and wine by naturall effect nourisheth our bodyes strengthneth and comforteth oure spirites so doeth the heauenlye foode of Christes body and blood broken and shead for vs vpon the Crosse nourish our soules and quicken our Spirites to eternall life with God As the breade is made of many graynes kneaded into one loafe and the Wine pressed out of many Grapes into one cuppe so the multitude of Christians communicating at the Lordes Table thoughe many in number are ingrafted into Christ made meÌ„bers of his misticall body and ioyned in mutuall loue one with the other so that nowe they liue by the spirite of Christe as the members of a naturall bodye lyue and haue sence by that Spirite that commeth from the harte and from the heade This proportion and similitude betweene the signes and the spirituall effectes of the sacrament S. Cyprian acknowledgeth As this coÌ„mon bâ—ead saith he being chaunged into fleshe and blood breedeth life to to our bodies so by the accustomed nature of thinges the weakenesse of our fayth being holpen is taughte in sensible argument that in visible Sacramentes are the effect of eternal life These godly instructions and â—weâ—e comfortes the Church of Roome weakeneth and â—aketh away by their monstrous doctrine of TransubstaÌ„ciation Wherein they
the Vniuersities and the Friers Folio 62 Vnthankefulnesse ¶ OpinioÌ„ of fre will is VnthaÌ„kefulnesse Folio 13 W. Wealth ¶ The means wherby the Welth of England is wasted Folio 227 Wickednesse ¶ Of colouring Wickednesse with other mens faults Folio 224 What a mans flattering of himselfe in Wickednesse may come vnto Folio 224. 225 Word ¶ The true cause why the Word preched doth not alway bring forth fruite Folio 185 The godly alway take profit by the preching of the Word Folio 185 Three â—oâ—tes of foule whiche eate vp the seede of Gods Word in the high ways Fol. Folio 186 The inconuenience of preaching the Word in generalitie Folio 187 That the Word of God is resembled to seede and why Folio 179 The power of the Word of god in it self in the estimation of the world Folio 180 What Gods Word worketh in the hearers Folio 180 How gods Word preuaileth eueÌ„ against mans wisedome and cunning Folio 180 The imaginations practises and means of the wicked to withstand GODS Worde Folio 181 The Authoritie of the Worde of God is from it selfe c. Folio 26 Such are openlye of the Churche as are called therto by Gods Worde Folio 21 Gods word is a marke of his Church Folio 22 The causes which holde men from obedience to Gods Worde Folio 203 The negligence of our dayes in hearing the Worde Folio 203 Of the power of Christe appearing in himselfe and his Worde Folio 4 The gouernement direction by gods Worde preuaileth more than any deuise of men Folio 5 How the church of Christ must preserue Gods Word and deliuer the meaning of it Folio 27 Workes ¶ Papistical iustification by Workes Folio 29 The doctrine of iustification by Faythe only doth procure good Workes c. Fol. Folio 13. 14 That the Gospell doeth not discourage man from good Workes why Folio 15 FINIS 1. Cor. 1. 23. Hovv contemptible Christ and his Gospell vvere vnto the vvorld in the begynning Vayne opinion of gentilitie may be occasion of the eternall distruction of those which regarde it Considerations concerninge Christ which maketh mans carnal reason to contemne him The more excellent men are in carnall reason only the more they contemne Christe Hilar. 5. de trinit what estimation alway pertayned to Christ and his gospell VVhat povver is in the Gospell of Christ and hovv it appeareth tvvo vvayes 1. Cor. 15. 56. Rom. 6. 23. Luk. 1. 73. 74. Ephe. 4. 8. Psa 68. 18 1. Cor. 15. 55. Rom. 8. 33. 2 The power of Christ appeareth both in himselfe and also in his word Man in his eccellency of carnal wit is not able to giue any perpeâ—uiâ—ie to his diuice The gouernment and direction by Gods word preuaileth more than any deuise of man Example in the Apostles Tertul coÌ„tra Judâ—os Aug. de agone Christi Act. 17. 6. Aug. de ciuitate dei Lib. 22 Example of late and present tones 2. The. 2. 4 The power of the gospel doth most manifestly appeare in these latter dayes The mightye povver of the Gospell is no vvhyt to be discredyted by afflictions vvhych may follovv it VVâ—â—â— kinde of grounde mans policie is to common weales Hovv GOD câ—â— shevve himself vvhâ—n all mens deuyse fayleth yea and agaynst man also in his cheefest povver Psal 2. 4. The seconde parte Diuerse sortes of ennimâ—es to the Gospell Epicures 2 Politikes 3 Hypocrites Sixe Obiections made agaynst the Gospell to bryng it into dyscrâ—d it and the ansvvers to them 2. Obiection against the Gospel that it doth not further but hinder good co 〈…〉 on Answere Rom. 6. â— Rom. 3. 23. 24. Rom. 5. 12. 14. Cor. 15. 22. Eph. 2. 3. Ioh. 3. 3. Iob. 14. 4. Psa 51. 5. Gen. 6. 5. Ioh. 15. 5. 2. Cor. 3. 5. August Aug. ser 2. de verbis Opinion of freewill is vnthankfullnes August How we had freewill And how we haue it not How profitable the doctrine is which is againste free-will The doctrine of iustification by faythe only doth procure good workes and noâ— hinder them Ioh. 14. 2â— Luk. 17. 10 â—it 2. 11. 12 Ephe. 2. 10. Luâ— 1. 73. 74. 75. Rom. 6. 4. Eph. 6. 5. c. Rom. 13. 12. â—an nedeth not by the Gâ—spell thinke himselfe so debased that he should thereby be any whit discoâ—â—aged from good works for he is also therby maruellously exalted by gods goodnes toward him 1. Pet. 3. â— Ioh. 15. 4. 5. Rom. 3. â—5 The second obiection against the Gospell that it doth make this lyfe lesse pleasant to vs then it should be The answere is anneâ—ed to euerie perticular part of the obiection Esay 3. 16. â—c Mat. 6. 19. 20. 1. Tim. 6. 7 Luc. 19. 8. Mat. 19. 22. Rom. 13. 13 Joh. 15. 19. 1. Pet. 2. 9. 1. Cor. 6. 9. 10. 〈◊〉 of the answere The thirde obiection against the Gospell â—â— That we the pretended professors of it are not of the catholike Churche Answere The inuisible church consisting of the electe Col. 1. 24. Rom. 11. 4. 1. Cor. 2. 11. The visible church The description of the church Mat. 28. 19. Mar. 16. 15. The church of Christ is tied to no one place The number of the church may be smale Luc. 12. 32. Mat 18. 20. None are openly of the Church but such as are called theris by the worde of God Io. 10. 17. 15. Faith doth in graffe vs into the Church Act. 37. The markes of the church Esa 59. â—1 Ioh. 8. 47. Io. 10. 27. The firste marke is Gods word August contra litteras petil The second marke is the sacraments 1. Cor. 12. â—â— 1. Cor. 10. 17. The Church of Roome hath not in it the tokens of the true Church The written Scriptures only are and ought to bee sufficient to trie all truth Psal 119. 105. Ioh. 5. 39. Act. 17. 11. Chrisost Deut. 4. 2. 31. 2. Tim. 3. 1â— Verse 16. Ambrose Papistes refuse triall by the Scriptures Three points shevving that Papistes vse not neyther esteeme the scriptures as they ought if they vvere the true churche The firste point The seconde poynte Matters of fayth maye better be preserued by meanes of writing then when they are only left to the bare memorie of man The learned Aduersarye refuseth to be tried by the Scriptures because they do manifestlye confound all such Why Papistes do refuse triall by the Scriptures Blasphemies of the Papistes agunst the scriptures The thirde poynt The authoritie of the word of God is from it selfe and not from the Church principally Howe the Churche maye iudge or vse the Scriptures concerning their truth Howe the Churche of Christ muste preserue Gods worde and deluer the meaning of it Greeuous Faultes in the Churche of Kome which haue come by their taking of authority ouer the Scriptures Manifest false interpretations of papistes 1 Mat. 26. 26. 2 Luc. 22. 19. 20. 3 1. Cor. 11. â—4 1. Cor. 11. 26. Doctrines of papistes against the scriptures iâ—â—â—â—â—aâ—â—i â—uleâ—â— Rom. 3. 28. verse 8. 9. 1 Papisticall iustification
entelye to bee noted in them and greatly to be 〈…〉 When we speake therefore of the sacrament we must speake as it is in it selfe by the force of Gods worde consisting of all three partes and not as the baldnesse of men or the weakenesse and imperfection of oure fayth maye make it â—â—w vs. Nowe let vs consider the causes and endes for which Christes pleasure was to ordaine Sacramentes in hys Church that we may thereby also in part learne what fruit and benefite wee take by them The first cause is partly our owne infirmitie and weakenesse beyng dull and slowe in the vnderstanding of heauenly things partly the great goodnesse and loue of God that woulde vouchsafe to attemper himselfe to our simple capacitie and seeke meanes by outward things to ease and helpe the same For this cause in the Scripture doth he so often vse parables and similitudes of those things that are within the compasse of our vnderstaÌ„ding by those the sooner to induce vs to the knowledge of his heauenly doctrines This cause the auncient and learned Fathers did acknowledge in their writinges The Lord saith Chrisostome geueth vs not any thing that is sensible but insensible things The outward things are sensible but all thinges are to bee vnderstanded in the minde In Baptisme water is sensible but our regeneration and renewing is perceiued in the minde For if thou wert spirituall and without a body he would haue giuen all these things to thee naked bare but because with thy minde there is ioyned a grosse body in things sensible he declareth vnto thee things by thy minde to be vnderstanded Like wordes almost hath Dionysius in Caelost Hier. Because of carnall persons saith Augustine visible Sacramentes were instituted to the end that by things that be seene with your eyes your minde may be transformed to those things that be vnderstanded Our vnderstanding is weake and dull our memorie is fraile and fickle and soone forgetteth the benefite of God Both these our unperfections God by his Sacramentes helpeth our vnderstanding is â—ed by the similitude and lykenesse of the external signes as before I haue noted Our Seuces also are by the erercise of the Sacramentes stirred vp to be instrumentes to helpe one mynde and weake faith Our remembraunce also by the same 〈◊〉 is marueilouslyâ— strengthened And therefore a seconde cause or ende of a Sacrament is that it maye bee to vs a blessed exercise whereby wee call to remembraunce the benefite of our redemption in Christ and yeelde to him most hartie thankes and praise for the same according as Christ teacheth vs in the institution of his laste Supper Doe this in remembraunce of mee And Saint Paule so often as you eate of this bread and drinke of this cuppe you shall set forthe the death of the Lorde vntill his comming c. They therefore which come to receaue the Sacrament and neuer thinke of this nor call to theyr remembraunce to prayse God for this vnestimable benefite but thinke that the outwarde vse of the Sacrament is sufficient are among the number of them that receyue vnworthily and make lyttle accompt of Christes benefite procured for vs. A thyrde cause and ende of a Sacrament is that wee by the practice and vse thereof myght bee traded to the obedieuce of Gods holye wyll and commaundementes thoughe the thinges seeme to our selues neuer so simple and meanâ— and also that thereby wee myght openly before God and the worlde protest and acknowledge that we are his people and of the number of them that looke to be saued preserued defended by the benefite of Christ onely So that the open vse of the sacramentes is a parte of that confession wherevnto S. Paule attributeth saluation when he sayeth If thou confesse with thy mouth the Lord Iesus and beleeue in thy hart that God raised him from the dead thou shalt bee saued for by the heart wee beleeue to righteousnesse and by the mouth confession is made to saluation In the vse of the sacramentes wee confesse both by mouthe anâ— testimonie of all the partes of our bodye that Christ Iesus is our Lorde and sauiour A fourthe cause and ende of the Sacramentes is that they myght bee as bandes and linkes of loue vnitie and concorde among our selues Therefore Saint Paule when hee exhorted to vnitie and loue among other thinges a 〈…〉 th Wee haue one faith one Baptisme And agayne in another place Wee are one bodye as manye as bee partakers of one lofe For this cause doth Saint Augustine call the Sacrament of the Supper Sacramentum vnitatis i. A Sacrament of vnitie and teacheth vs as before I haue saide that as a loafe of breade is made of manye graynes and a Cuppe of Wyne of many Grapes so wee thoughe manye in number are made members of one mysticall bodye of Christ Iesu A foule thing it is to see the seruauntes of one Maister that weare one cognizaunce or liuerie to fall out among themselues it can not bee without some reproche of their Maister All Christian men weare one cognizaunce and badge for the Sacraments are the marks of Christes sheepe Therfore not to loue agree together is a reproch wrought to our Lord and Maister Wherby in a maner we protest to the world that we be not seruaunts of his familie For in this sayeth he shall men knowe you to be my Disciples if you loue one another as I haue loued you Hereof doth the right vse and vnderstanding of the Sacrameutes very notably put vs in remembraunce For it teacheth vs that in Baptune wee are all newe borne children of God and graffed into one bodie and in the Lordes supper fedde and nourished with one heauenly foode of the body and blood of Christ and therefore that we should with faithfull and vnfained loue hartelie embrace one the other as the children of one father the members of one body and the seruauntes of one Maister fed at one table and nourished with one foode to eternal life Let them therfore looke with what consciences they come vnto the Sacramentes y â— reserue bytter rancour malice in their hartes let them consider what heauy testimony they giue against theÌ„selues before God his Angels The last cause end of a sacrament y â— I meane nowe to speake of is that by those as by blessed instrumentes of the holye Ghostes working hee myght imparte vnto vs and bestowe vppon vs hys vnestimable Graces and benefytes together wyth all the fruites of our redemption in Christ Jesu For as his worde is so are his Sacraments instrumentes and Meanes by the working of his holy spirite to bring vnto vs the whole benefite of our saluation And here againe because of our sclauÌ„derous aduersaries I must put you in remeÌ„braunce that we which teache thus teache not as it is fathered vpon vs that the Sacramentes are but bare signes For you heare vs
of God vnfruitefull â—â—ggetrees making shewe of Christianitie with the faire greene leaues of hearing Gods worde commyng to the Church vsing of the Sacramentes talking oftentimes of the Scriptures c. But the sound and true fruites of godly conuersation we shew not For if we remaine such vnprofitable trees we shall be cut downe cast into the fire and haue our partes with hypocrites where shall bee weeping and gnashing of teeth c. The next note of this text is that when God punisheth and plagueth wicked naughtie men for doing contrarie to his will it is not done onely for them vppon whom the particular punishments light but for the example of other also in al ages times These things saith S. Paul are examples for vs c. And afterward All these things came to them as ensamples were written to admonishe vâ— vpon whom the endes of the world are come The better to vnderstande this I will first declare vnto you two pointes the one that all things that come to man coâ—e not by fortune by chaunce or by natural course onely but by y â— certaine prouidence appointment of God secondly for what causes God most commoÌ„ly sendeth such plagues vpoÌ„ men And then will I adde y â— conclusion y â— Christians must make applicatioÌ„ of such examples to themselues and how y â— is to be done As God of his vnestimable goodnes made the world all that therein is for the benefite commoditie of maÌ„ that he might vse all the inferiour creatures to Gods glory so doth the same Lord maker by his almightie power infinite wisedome continue preserue y â— same My father yet still worketh faieth Christ and I worke By him onely we moue liue haue our being as Saint Paul saith as Dauid in sundry Psalmes witâ—esseth wheÌ„ thou hidest thy face they are troubled wheÌ„ thou takest away their breth they die are turned into their dust wheÌ„ thou lettest thy breath go foâ—th they shal be made thou shalt renew the face of the earth That wee call and esteeme nature is nothing but the very â—inger of God working in his creatures much more the alteration of natural courses things done extraordinarily As god made clouds at y â— beginning to water y â— earth so doth he preserue them by his mightie power holdeth them houering in y â— aire y â— they fal not downe immoderatly to drowne y â— earth but shedde theÌ„selues temperatly by drops sweet showers to season y â— same Wherefore wheÌ„ raine falleth excessiuely to hurt y â— earth or hinder mankinde as it did in the time of Noah or wheÌ„ the clouds be cleane dried vp that there is no raine at al as it fell out in y â— time of Achab it is most euident to be y â— worke of God according to his iustice punishing y â— breaking of his law vnthankfulnesse of his people So likewise as God made y â— aire so it is he y â— for lyke causes keepeth it in seasonable maner somtime moist somtime dry somtime weate sometime colde somtime wholesome somtime infectious dauÌ„gerous whervpoÌ„ followeth sicknes death of men murrens of cattle c. In like maner I might speake of y â— earth y â— water y â— Sonne y â— Moone residue of the starres planets In all euerie of which as it is the finger of God that keepeth theÌ„ in their natural order so it is his power y â— doth alter chaunge the same for causes to his wisdome knoweÌ„ bringeth out such effects as be hurtfull rather then beneficiall vnto man Therfore wheÌ„ we see infections sicknesses disseases deathes murraines losse of corn or hay destructioÌ„ of cattle great fluds burnings blastings a noÌ„ber of such like we must looke further then into y â— course of nature vnderstand y â— there is a God an ouerruler of nature y â— doth those things This is not true only in these things y â— appertaine to nature but in those also y â— be done by the will of man or as we say prophanely by chaunce or fortune For in deede there is no chaÌ„ce or fortune And therfore y â— good father Aug. doth renouÌ„ce those heathenish names repeâ—ted that euer he vsed theÌ„ That which we call fortune is nothing but y â— hand of God working by causes for causes that we knowe not ChauÌ„ce or fortune are gods deuised by man made by our ignorance of y â— true almighty euerlasting God Are not two sparrowes solde for a farthing one of them falleth not to the ground without your father yea all the heires of your head are nuÌ„bred feare you not therefore you are more worth then many sparrowes The sense of these words is y â— the prouidence of God erteÌ„deth it selfe to al creatures so y â— there is nothing so base or simple eyther w tout man or w tin him which he neglecteth or is ignorant of Of those things that be without man nothing almost is of lesse value or lesse esteemed than a poore sillie sparrow yet one of them falleth not to the grounde without our heauenly Father Of such things as appertaine to maÌ„ nothing is of lesse price than a heare yet one of theÌ„ perisheth not but by Gods prouidence This doctrine maketh greatly to the aduauncement of the true knowledge of God For it teacheth vs as I haue sayd before not onely that he is y â— maker of heauen earth of all y â— creatures in them contained but also that he doth gouerne and dispose them all preserue them that they may continue so long as to his blessed will shall seeme conuenient The scriptures in sundry places witnesse the same both in the course of his doing in sundrye Histories of Ioseph of Iob of Saule of Dauid and in particuler testimonles of sundrye Godly men and holy Prophets but noue more euidently and zealously than Dauid in many Psalmes but principally in the 104. 107. Vnto which places I referre the Godly hearer for this time would not serue if I sholh but meanely declare vnto you the wholesome instructions and assured comfortes that are to be gathered both by the examples and particular testimonies Christ in the words before recited extendeth the carefull prouidence of God to Sparrowes and to the heares of oure heades to the end no man should thinke or imagine that it is onelye a generall prouidence as many doe in these days which as they dare not deny that the world is gouerned by the wisedome and power of God so they thinke it an absurde thing to teach that God is occupied about all particular Creatures and specially them that be of the meanest sort Therefore they expound chose wordes that Christe vseth here or the scripture in other places to be spoken by Hiperbole that is a manner of
wee must not doe it coldly but boldly fearing no authoritie of man to Preache Jesus Christ crucified Againe in the same Prophet Crie and cease not lift vp thy voyce as a Trumpet tell my people their iniquitie and the house of Iacob their sinnes So that with like earnest boldnesse are wee in this place willed to crie out agaynst sinne and wickednesse and to tell men plainely of their iniquitie In Ezechiell we are compared vnto watchmen that should alway stand in the watch tower of the Churche of God if wee espie either corrupt doctrine or false worshipping of God or wickednesse of life by any meanes eyther openly or colourably to thrust themselues into the Church of God that wee presently ring out the alarme sound the Trumpet to giue warning to the inhabitants of the Citie of God the celestiall Hierusalem that they take heede and beware of themselues otherwise the blood of other that perish without warning will be required at our handes And that men may not thinke that this charge belongeth to the Prophetes alone S. Paule to Timothie and by hym of all other requireth the same Preache the worde But howe Bee earnest in season out of season for no time is vnconuenient to Preach true doctrine And he addeth Reproue intreate rebuke with all patience and doctrine so that if mens obstinacie bee such that they wyll not amend wee must leaue it to God and take it patiently For wee are but planters and waterers God must gyue the successe and increase Nowe if our charge bee thus earnestlye required of vs as wee are greatly to blame if we doe it not so they that be of God can not mislike with vs when wee doe it though happily their owne persons be touched therewith But we must not teach onely but we must liue also accordingly We must be Exemplaria gregis Be thou saith Paule to Timothie an example to the faithful in word in conuersation in charitie in faith And to Titus Aboue all things bee thou an example of good workes with vncorrupt doctrine with grauitie with integritie And Chrisost God sayeth he will not haue a Christian to be contented with himself but to edifie other also and that not in doctrine onely but in life also For men looke not onely what is spokē but what is done As there was neuer time more captious perilous and daūgerous then these dayes are so was circumspect walking neuer more necessarie y t our enimies take not a pretence by our blemishes to quarrell agaynst our doctrine This if we doe we shal be good Ministers of Christ we shal walke in the house of God w t good conscience we shal be able for any iust cause to stoppe y ◠enimyes mouthes force them to praise God in the day of visitation we shall be able for mans iudgement to say w t Christ Quis ex vobis c. Which of you cā rebuke me of sinne But if we doe not this our conscience must needes be heauily burthened Gods iudgementes as he threatneth by his Prophetes will bee greeuous against vs he will rase vs out of the booke of Israell he will set himselfe agaynst vs he wyll feede vs with worme wood and giue vs water with gaule to drinke yea he wyl cry out Woe and curse against vs as he doth in Jeremie Ezechiel Woe saith he to these pastors that hurt and destroye my flocke And in Jeremie 25. Howle ye sheepards and crie and wallow your selues in the ashes yee principall of the flocke for your dayes of slaughter are accomplished the flyght shall fayle from the sheepardes the principall of the flocke shall not escape c. In which words althoughe the Prophet chiefely doth speake of Princes Magistrates and gouernous of the people of GOD yet hee comprehendeth also those that hee hath appoynted to direct them in doctrine and teaching What the Byshops Preachers and y ◠Ecclesiasticall state of this Realme haue deserued I knowe not but what the world speaketh of them and howe men open their mouthes against them I knowe and with griefe of my harte I knowe it and heare it If wee bee such horrible offences to the Churches of God as the common voyce of men doth make vs as before I haue sayde in this place Better it were that Milstones were tyed about our neckes we cast headlong into the Sea as Christ speaketh of them that giue offence to y t meanest of his churche If wee bee so retchlesse and negligent that when wee bee made Byshops and haue gotten the Rochet on our backe wee forget howe to Preache if we be so giuen ouer to the worlde as wee haue eyther lyttle or no care at all of our duetie and calling as men saye to our faces our faulte must needes bee great neyther can any excuse bee made But if wee bee so wee lyue vnder a Prince and lawes vnder Magistrates and gouernours neyther doe wee challenge any exemption as the annoynted of Rome did but let our causes and crymes bee tryed wyth suche indifferencie as other States woulde bee contented to bee iudged by and then let euerye man carye his owne burthen according to the weight of hys desertes I desire na fauour eyther for other or for my selfe although I knowe more faultes by my selfe then I doe by other Onely this I require that gnats bee not turned into Elephantes and moulehilles be made Mountaynes that is small blemishes no faultes in other horrible and great crymes in vs onely of affection to deface our calling and to discredite the Gospell which wee Preache Sathan knoweth ryght well and I feare his cunnyng bee too well learned that there is no waye so fitte to deface any kynde of doctrine as by all meanes that maye be to bryng the Ministers and Preachers thereof in discredite hatred and contempt There is in the Ecclesiasticall historye a notable example of that noble Emperour Constantine the greate who after that he had assembled the great Councell of Nice for the suppressing of the Heresie of Arrius and there were assembled to the number of 318 Bishops whereof the greatest number were men of notable fame as well for life as learning yet by humayne frayltie forgetting themselues and the principall cause that they came for they began to offer to the Emperour Libels and Bils of complaynt one agaynst another blazing euery man the others infirmities which thing the Emperour greatly misliking and foreseing the great inconuenience that might come thereby to the Christian fayth whiche lately before hee had excepted into his Empire he would not so muche as once looke into the Bils of complayntes but wrapped them vp togeather and in theire sighte cast them into the fyre with reuerente wordes exhorting them to forget those quarrels to bende themselues wholye to that matter for whiche principallye they came So that the Godlye Emperoure did rather indeuour with Sem and Iaphet
fruit Some fell in stonie ground that is into such hartes as wanted the good iuice moisture of gods holy spirit therfore when the heate of persecution ariseth their zeale is withered they reuolt frō the truth Some fell into bushie ground that is into the mindes of them y t were troubled w t the eares of this worlde with the loue of riches with y e pleasures of this life which wholly chaked vp y e good seede of y e Gospel of Christ so y t it coulde not in any wise prosper bring forth fruite Here you may perceaue that for one fourth parte of good grounde that yeldeth fruit of y ◠doctrine of God there are three greater partes of euil ground wherin it nothing at al prospereth I would to God there were lesse store of these euil grounds in this land then vndoubtedly should we see greater successe of the Gospell more ample fruit of our Preaching It were good for men to looke that these quarrellings at other mens liues be not one of those cords of vanitie that Esay speaketh of in the. 5. Chap. Woe bee to them sayth God by Esay that drawe on iniquitie with cordes of vanitie and sinne as it were with a Cartrope That is Wo bee to them that imagine excuses and coloures to nousle maintaine themselnes in contempt of Gods worde and want of repentaunce Let men take heede of such dealing that such cordes of vanitie pull not on iniquitie so fast that it drawe men to vtter contempt and derision of god and his truth For so it followeth euen in the same place immediately which saye in this manner in derison of the Preaching of y e Prophets Let God make speede let him hasten his worke that wee may see it and let the counsell of the holy one of Israel drawe neere and come that wee may knowe it And in lyke manner say the wicked and vnrepentant people of the Iewes Iere. 5. They haue denied the Lord and said it is not he tushe the sworde and the plague shall not come vpon vs neither shall wee see it The threatnings of the Prophetes are but winde and the true worde of God is not in them they vtter their owne phantasies these things shall come to themselues and we shall liue here liuely brauely and gallantly as wee haue before time Euen with like contempt and derision many at these dayes abuse y ◠Preachers of Gods word If we exhort Princes Magistrates and Rulers to frame their purposes and deuises according to the worde of God and in Gods causes to lay aside humaine pollicie because vnlesse God builde the house in vaine he laboureth that buildeth it and if the Lorde keepe not the Citie the watchman waketh but in vaine Oh saye some of them these Preachers lacke experience and discretion they are fooles they are vnskilfull they knowe not what pertaineth to the pollicie of gouernment It is sufficient for Princes and rulers to shewe themselues Religious although in deede they bee not For so howled that Monster Machiuell the poyson of Princes Courtes and noble houses If to confirme mē in the defence of Gods truth we lay before them the assured promises of Gods assistaunce that he wyll not suffer a heare of their heades to perishe that for their safetie he will cause his Angels to campe aboute them yea thoughe they were in the valley of the shadowe of death yet they shoulde not neede to feare because the Lorde is wyth them thoughe people frette and fume though Princes of great power consulte and laye their heades together agaynst the Lorde and agaynst his annoynted yet he that sitteth in heauen wyll defeate their purposes and laughe them to scorne for ther is no power there is no wysedome there is no Counsell agaynst the Lorde these saye they bee the sweete dreames of doting Preachers wherewyth they nusle Princes in idlenesse and securitie and by vayne confidence in the prouidence of God cause them to lay themselues open to the daunger of their enymyes as thoughe euen in these dayes wee dyd not see the defenders of thys their Religion to haue sustayned greate ouerthrowes and slaughters at their aduersaryes handes When wee laye before men terrible threatnings of Gods wrathe and indignation if they reuolte from the trueth of the Gospell or suffer the same to bee betrayed into the handes of the enimye saying that GOD wyll forsake them that hee wyll take hys defence from them that hee wyll sette hys face agaynst them that hee wyll bryng straungers vppon them to destroye theyr Countrey and possesse their great landes and goodlye buyldynges Manye crye that the Preachers bee peeuishe and for feare of theyr owne state raue in follye For they thinke if Religion bee altered that they shall first goe to wracke but they haue small care and prospect howe to mayntayne the state of their Countrey in safetie Thus doe they continuallye knitte Cordes of vanitie to drawe them selues into iniquitie and contempte of GOD and all this commeth to passe as I sayde before because they looke so muche vppon other mennes doinges that they cleane forget their owne They shall doe well to followe Christes Councell that they fyrst Take the beame out of their owne eyes and then shall they better see to take the moate out of their brothers They maye not thinke that God is the God of the Ecclesiasticall state onely or that the Scriptures of GOD doe prescribe onelye their dueties with greeuous threatning if they perfourme it not Nay he is the God of the whole people and of all the states and conditions thereof Of Parentes and Children of Maisters and Seruantes of Husbandes and Wiues of Lawyers Counsellers of Marchants all other Occupiers yea he is the GOD of Gentlemen and Gentlewomen of Lordes and Ladyes of Princes Magistrates Rulers Gouernours all their dueties in his holy worde hee prescribeth and against all them he speaketh and with terrible threates in hys Prophetes he thundreth as much or more then he doth against euill Ministers and Preachers And more oftentimes he noteth their vices faultes to bee the cause of those great plagues vtter desolations which he threatneth to bring vppon his people Reade the. 1. 3. 5. 30. Chapters of Esay Reade the 5. 8. 21. 22. 25. of leremie almost all the parts of the Prophets and you shal perceaue this to be most true I woulde staye vpon some examples but that I myght be thought to touche some things too nyghly Therefore all these sortes of people as well as the Ministers of Gods worde for their vocations ought to bee able to saye wyth Christ in this place Quis ex vobis arguit me de peccato Which of you can rebuke mee of Sinne Which of you is able to accuse vs that we liue loosely in chambering wantonnesse or riotouslye in banqueting drunkennesse or contentiously in striefe and enuie or
maliciously seeking to supplant one an other Which of you is able to accuse vs that wee pull downe Townes and inclose whole fieldes to feede wylde beastes famish a number of Christian people or that we ioyne house to house lande to land with oppression of the poore as thoughe wee woulde lyue alone vppon the face of the earth Which of you is able to saye that wee wast the treasure of the lande in feedyng three Cankers riotously to consume the same I meane Monstrous Vanitie in Apparell Needelesse pompe in Sumptuous building and Excessiue charge in daintie feeding Which of you is able to say that in all our doings we set not the feare of God before our faces make not his holy word the directioÌ„ of all our deuises Which of you I say is able to accuse vs in any of all these things If all men in all states and conditions bee able with good conscience thus to say Surely this lande is blessed But Heauen and earth seeth and the Lorde knoweth that it is not so in a number yet God forbyd for that number that we should condemne all God hath his in euery state and condition of man Nowe come I to the thirde parte contayned in the second sentence of my Theame Si veritatem dico vobis quare non creditis mihi If I say the truth why doe you not beleeue mee Wherein I promised to let you vnderstande that the doctrine of the Gospell which we haue Preached in this lande by the space of this 20. yeeres and that hath beene confirmed and established by the authoritie of the Prince lawes of this Realme is the onely truth that there is no truth of doctrine but it therfore y t you ought both faythfully without exception to embrace it and constantly wythout reuolting to abyde in it But mee thinketh I heare some say Sir if you coulde resolue vs that it is the trueth whiche you Preache wee would easilye receaue it but wee may iustly doubt of it For ye are but men and such men as carie their blemishes openly in the sight of the world ye may be deceaued and deceaue others As good Clarkes as you and as honest men for any thing wee see teache vs the contrarie and say their doctrine is the truth or at the leastwyse wee may iustly thinke that those great contentions that you make against y t Churche of Rome are but for trifling ceremonies and matters of small weight and importance and therefore that Christian Princes might do verâ—e well to see some order for those matters and to force you to agree for the residue whether you will or no that you may no longer trouble the worlde as you haue done these many yeeres with these needelesse controuersies Surely that they wyll not receaue our doctrine with triall I can not mislike it for S. Iohn in his 1. Epist 4. cap. giueth them the same Counsell Deerely beloued saith he beleeue not euery spirit that speaketh to you but trie the spirites whether they be of God or not for many false Prophetes are come into the world Therefore I would to God all sortes of men but chiefely Princes Counsellers and Magistrates would trie our doctrine by the true touchstone of Gods word as those noble Conuerts of Berrhaea did meÌ„tioned in y â— Act. 17 which came to heare Paules Sermons not of custome and fashion onely But dayly searched the Scriptures whether those things were true that Paule spake or no. If God would moue them so to doe they should easily vnderstand not onely that our doctrine were the truth but also that the controuersie betweene vs and the Church of Rome is not for trifling Ceremonies as they saye or matters of small weight but for the very substaunce of our fayth and ground of all Christian Religion and that there can bee made no more agreement betwene our doctrine and theirs then betweene light and darkenesse truth and error God and Beliall Christ Antichrist which thing it behoueth all Christians and professors of the Gospell deepely to consyder For as before time often I haue sayde in this place so now thinke I the time draweth nigh that Godds iustice for our vnthankefulnesse will pull vs to the tryall of our fayth and therefore it behooueth vs to vnderstande that we contend not for trifles but for matters of principall importance as I mean now to declare vnto you And if som persons shall thinke these poyntes needelesse to be spoken of in this place I humbly craue leaue that for the confyrmation of mine own fayth I may declare vnto you y â— grounds of my conscience that if euer I liue to be tempted to forsake my Lorde God and his truth that this my protestation made in this place may bee a bonde vnto my conscience The rule that I will vse to prooue that our Doctrine is the truth and not that which commeth from Rome shal be the same that the Scripture of God layeth downe by S. Iohn in the place before mentioned where after he hath as you haue heard admonished men to trye the Spirites whether they be of God or no hee addeth these meanes of triall Euery Spirite that confesseth Christ to haue come in flesh is of God and euery spirite that denieth Christ to haue come in flesh is not of God but is the Spirit of Antichrist of whome you haue heard howe hee shoulde come and now already is he in the worlde Nowe that you may vnderstande I go not about to deceaue you with shewe of eloquence and Rhethoricall amplifications and with motions of affections to leade you into erroure earâ— you be ware I will laye open myne argumente vnto you nakedly and barely that you may see euery ioynt thereof and with your selues consyder of what force it ought to bee in any christian coÌ„science And this I say euery spirit that confesseth Christ to haue come in fleshe is of God and teacheth you the truth And euery spirite that denyeth Jesus to haue come in fleshe is not of God but leadeth you into errour and is that spirite of Antichrist But wee and the Preachers of the Gospell in all Godly sence coÌ„fesse Christ to haue come in fleshe and our Aduersaries of Roome doe not therefore we and not they haue brought the truth vnto you The 2. proposition I know wil be denied for both y t parts therof which I wil proue vnto you by this meanes First I will let you vnderstand the causes why christ came in fleshe and what benefites he procured to mankynde by the same Secondly I will shew vnto you what it is to denye Christe to haue come in fleshe The firste of these two shall confirme our truth The seconde shall confound their error As touching the cause why christ came in flesh When sinne had made separation betweene God and man and the exceding great mercy of God was not willing vtterly to cast away man and to rasâ— him