men shaking and extreme tempest of death eternall tempest for the wicked in hell The sea is full of monsters the world is full of monsters the world is full of monstrous men not worthy the name of men Some haue their faces in their féete and their féet in their faces as all foolish Nabals and couetous carles But God gaue man a face to look vp to heauē which thing euen the heathen Poet knew Some haue many heads for that they serue many maisters pride couetousnes dronkēnes drowsines murther c such and so great vices raigne in them Therefore haue they as many heads maysters as they haue lustes and affections raigning in them Qui facit peccatū seruus est peccati Whosoeuer committeth sinne is the slaue of sinne Some haue two tongues as all flatterers and slaunderers Some haue swordes in their lips raylers ill tonged persons blasphemous wretches There is a generacion whose téeth are as swords and their chawes as knyues Of such the Prophet Dauid speaketh saying whose téeth are as speares and arrowes and their tongue as a sharpe sword Behold they speake with their mouth and swords are in their lips Proud mē couetous men vsurers drunkards hereticks blasphemers slaunderers are monsters The world therfore is full of monsters The sea casteth out her dead to the shore the world casteth out and banisheth those that are dead to the world and doe not the workes thereof S. Paule sayth we are made a gasing stocke to the worlde Truth sayth if ye were of the world the world would loue his owne howbeit because ye are not of the world but I haue chosen you out of the world Therfore the world hateth you truth farther sayth yf they haue persequted me they will also persecute you The seruaunt is not greater then the lord The world sayth let vs oppresse the poore righteous let vs not spare the widow nor old man let vs not regard the heads that are graye for age let the law of vnrighteousnes be our strength for the thing that is féeble is nothing worth Therefore let vs defraud the righteous why he is not for our profite nay he is cleane contrary to our doinges he checketh vs for offending agaynst the law Lactantius Firmianus speaking of th end of this world sayth Si qui erunt boni praedae ac ludibrio habebuntur If there remaine any good men at that tyme they shall be counted a pray a bootye and a iesting stock Canst thou not flatter canst thou not lye canst thou not play the hipocrite cāst thou not follow the facion and serue the stage no. Then thou art no méete man to lyue in this world Choose a few companions The sea is no place to make our continuall abode For no man sayleth on the sea to tarye stil on the sea but spedely to passe ouer This world is no place of continuall abode for we are straungers and pilgrimes Here haue we no continuing Citye but we séeke one to come Yet wee build stately as though it were the tower of Babel We ruffile monstrously in apparell as though our fraile bodyes should neuer turne to dust We lyue sensuallye as though there were no other heauē we gather gold and siluer gredely as though we should alwayes néede to vse the same By this dealing it should séeme wee are not straūgers and pilgrims The kinglye prophet Dauid saith I am a staunger with thée and a soiourner as all my fathers were S. August writing vpon that place hath these wordes Non ait sicut omnes homines sed sicut omnes patres mei Non omnium est fides infideles non possunt dicere se in terra peregrinos He sayth not as all men but as all my fathers for all men haue not fayth The faythles cannot say that they are straungers and pilgrims vpon earth Here then is their abode they are Citizens of Babylon not of the heauenlye Hierusalem Notwithstanding in another sense the faythlesse worldlings at the length shall finde that they were straungers and pilgrims when with the glotonous cormorant in the torments of hell they shall crye in vayne for mercye That riche man desired a drop which denyed a crome And there are rich men to whome now I speake they be all one with the other in name let them beware that they drinke not all of one cup with him In the sea are deuouring fishes and the great fishes deuoure the litle fishes In the world great men mighty men deuoure and vndoe poore mē Here might often tymes ouercommeth right Here many take their brethrē by the throte Here Anacharsis may sée Solons lawes lyke to cobwebs which held fast the litle flees and let the great flées breake thorow them Here Socrates may laugh to sée litle théeues trust vp at tiburne and great theeues without any punishment liuing still Here Heraclitus may wéepe to sée vertuous men despised and vitious men extolled ▪ Notwithstanding vertuous men be despised and deuoured of tyrānes yet they lyue as Ionas liued in the whales bellye As dying and behold wée liue sayth S. Paule You sée now how the sea is an Image of the world you sée the sea you sée the world To speake all in sūme The world is the kingdome courte of Sathan a denne of théeues a shop of lyes a Babylon of sectes a wildernes full of wild beastes an Inne full of cuttbrotes a cage of doltes a Sodom an Egypt A mother to the euil a Stepdame to the good Here is no place for godly men here deuouring fishes destroy all here all wicked crimes raigne no religion no fayth no charitye or very litle Therefore let vs not loue the world nor worldly thinges for he that loueth the world hath not the loue of God in him but let vs goe with Lot out of Sodome with Abraham out of Chaldée with the Israelites out of Egypt with Christ from the Iewes and with Paule from the Pharisies Christ taught out of the ship He performeth his office to the which he was sēt of his father into this world and because he had not a pulpet on the land and the people pressed vppon him he entred into a shippe and taught vpon the sea for the office of Christ was to teach He sent me to preach good tidinges vnto the poore By his example he teacheth vs to doe the dutyes of our vocations faythfully The type or figure declareth that the functiō of them which preach the worde of God is paynefull and full of perill The world hateth the light of veritye Woe be vnto me sayth S. Paul if I preach not the Gospell It is daungerous to be silent daungerous to speake if we speake wickedly or if we be silent foolishly wée offend god If we speake truely and reproue disobedience boldelye we become hatefull and odious to the most part of men Truely if euer the office of preaching hath bin subiect to
â—â—ermon preached aâ— Paules Crosse the 19. of Iuli 1579 setting forth the excellencye of Gods heauenlye worde The exceeding mercye of Christ our Sauiour The state of this world A profe of the true Church A detection of the false Church or rather malignant rable A confutation of sundry haeresies and other thinges necessary to the vnskilfull to be knowen By Iohn Dyos Seene and allowed AT LONDON Printed by Iohn Daye dwelling ouer Aldersgate Anno. 1579. Cum Priuilegio Regiae Maiestatis To the right honourable and reuerend Father John by Gods gratious prouidence Byshop of London I. D. wisheth euerlasting felicitye ALBEIT right learned vertuous Prelate the wonderful workmaÌ„ship of the whole world the greatnes and beawtye of the celestiall bodyes the inuiolable order which they keepe in their coÌ„tinuall most swift mouing the inestimable benefites which they yeeld to the inferior partes by their seasonable interchaunges the straunge and sometyme terrible effectes that proceede of their secret influences and operations the continuall intercourses of the dayes and nightes the orderly succeeding of the tymes as winter Springtyme Sommer and Haruest the generation of Cloudes Frosts dewes windes thunder lightning and such other impressions and alterations of the ayre the situation of the huge earth in the middes of the world without any proppe or stay to hold it vp the highnes of the mouÌ„taynes the fertilitye of the valleyes the largenes of the chaÌ„pioÌ„ grouÌ„des the beawtye and vertue of plantes trees herbes and flowers wherewith the earth is so excellently adorned the vnmeasurable widenes of the maine seas some inuironing the compasse of the whole earth and some shooting forth into the maine land to the incomparable commoditye of all countryes the maruelous comming going of the tides the dreadfulnes of the waues rayzed by tempestuous windes the great plentye of all kinde of fishes and moÌ„sters in them the amiablenes of the freshe waters some flowing with restlesse streame into the great Ocean sea some sincking into the earth from whence they spring some staÌ„ding in vnmoueable Lakes and all of them fraught with fishes and other liuing creatures necessarye to the vse of man the propagation multiplication and preseruation of all liuing thinges in their seuerall kindes and finally the most wise and skilfull making of man the Lord of all earthly thinges who is rightly called μικÏόκοσμος that is to say a litle world whose head is euen as it were a litle globe of the world and conceiueth all worldly thinges doe plainly declare shew that there is a God a wise deuiser a mighty worker and fatherly preseruer maintayner of all thinges to whome we ought of right to be subiect in such sort as all our doinges may be agreable to his will yet notwithstanding sinne the mother of all calamityes hath by the fall of our first pareÌ„ts so venemously infected vs all their miserable posteritye and progenye and so blinded vs that what God is and what his will is concerning true religion righteousnes and eternall lyfe wee of our selues are vtterly ignorant Therefore hath he mercifully geuen vs his heauenly worde a rule whereby wee may learne to acknowledge celebrate inuocate and worship him according to the saying of the kingly Prophet Thy worde is a lanterne vnto my feete Of the vertue of this heaueÌ„ly word according to the abilitye which God hath gratiously geuen me I hauing not long sitheÌ„ce publiquely spoken being earnestly requested of certayne vertuously disposed to coÌ„municate my labours to them others haue thought it meete to satisfie their reasonable request which labour I consecrate to your good Lordship and offer the same to your learned iudgement as a scholler to his Maister as a souldiar to his captayne Wherein my endeuour is to seeke the glory of God to encourage the faythfull and to bring into the kinges high way of their saluation such as goe astray and daungerously wander in the marishes of idolatrye and superstition Yet I protest to your Lordship that considering the infelicitye and malignity of this present tyme and the vanitye of opinions I was almost discouraged to speake or to write And if I could doe it without offence to God I would enioyne mee selfe not with Pythagoras schollars to fiue yeares silence but to seuen yeares silence These be the vnhappy dayes that the Apostle sawe so long before wherein men can not abide souÌ„d doctrine The Prophet Esai sayth there were schollars in his time that would say to their teachers Loquimini nobis placentia Speake to vs such thinges as may lyke vs And truely there are now a dayes I feare me too many such scholars too many itching eares too many newfangled persons and to many wranglers But I am coÌ„forted whan I consider that the veritye ouercommeth falshod and that the thinges which are of God doe daunt whatsoeuer is obiected of men and of Sathan himselfe â–ª what hurteth the enemye yf God protect what preuaileth enuy yf the highest preserue They may mutter and murmure brawle and cauill but they cannot hurt Truth will get the vpper haÌ„d Christ will haue the field I would to God euery man would seeke the truth in the worde of god S. August sayth Vbi inueni veritatem ibi inueni Deum meum ipsam veritatem Where I fouÌ„d the truth there I found my God who is the truth it selfe I would to God men would embrace the truth and now at length stick no longer in their mire but cease to defend the denne of Antichrist the house of their spirituall whoredome shops of falshode fraughted with shadowes dreames pride vaineglory and all other abhominable abuses It is great pitie that learning should be so ill bestowed For how much might they be able to doe to the aduauncemeÌ„t of the truth which shew so great cunning and skill in defence of falshod Erasmus a man of excellent and exquisite learning writte much of the prayse of follie what could he haue written in the prayse of wit Cornelius Agrippa writte much of the vanitye of scieÌ„ces what could he haue written in the commendation of sciences how could he haue praysed helth that praysed the feuer quartane how could he haue praysed bewtifull heare that praysed deformed baldnes how many aduenture witte in desperate causes It is a desperate cause that can not be smoothed with words of eloqueÌ„ce No follie so vaine but by some shift it may be maintayned By meanes wherof the blinde drincketh many a flye and the simple eye is sone beguiled Yet notwithstaÌ„ding their Transubstantiation their Purgatorye their Merites their Inuocation of Saintes their Supremacy and such other Romish platyre can not be iustly defended by scripture or Doctours Therfore it were good for those kinde of teachers to cease to abuse the simplicitye of the people and to professe the trueth S. Ambrose sayth Nullus pudor est ad melior a transire It is no shame to remoue to the better Augustine was an infant in Christes
violabitur Religiō is to be defēded not with murthering but with monishing not with cruelty but with patiēce not with fury but with faythfulnesse For if ye defend Religion with bloudshed and tormētyng or with workyng of mischief It is not defended but defiled and disteined Chrisost sayth Quem videris sanguine gaudentē lupus est Whōsoeuer thou séest delight in bloud he is a wolfe Tertul. sayth it is not reason that a spirituall matter should be tormented with temporall fire Doth not the Pope persecute all Christiās Is not his armes a rauenyng wolfe his sentence Burne Burne Burne his badge let vs lay waite for bloud his head blasphemie his shield tyrāny his brest iniurie his eyes fire his girdle fornication his breath poyson his toung the styng of death his féete ready to shed innocēt bloud his sword violence his crosse persecution his pardons iniquitie his triple crowne presumption his keyes ambition and all his doyngs abhomination Him do folow great swarmes of Cainites Gyantes Sodomites Egyptians Bailites Sēnacheribbes Scribes Phariseis Herodians Monkes Friers Cardinals Adulterers Idolaters Parasites Poysoners Pardoners Bawdes with all the Romishe rable These are the right Canibals like to the barbarous people of America that eat one an other Yet they say all this is for loue A gentle kind of loue like the loue of one Philippides who tooke a cudgell and dyd beate his father and all for loue But we may say with Tertullian Crudelitas vestra nostra gloria est Your crueltie is our glory For Gods Religion the more it is preassed the more it encreaseth The congregation of Christ are called shéepe A shéepe hath neither hoofes nor sharpe téeth as wolues Lyons and Beares haue Christ said to his disciples Behold I send you forth as shéepe in the mids of wolues he sayth not as wolues in the mids of shéepe They are the true Churche of whome it is sayd for thy sake are we slayne continually and counted as shéepe for the slaughter The marks of the true Church are these the vncorrupt voyce of heauenly doctrine the right vse of the sacraments the crosse and obedience to the ministerie of the word S. August saith Crux regni insigne est The crosse is the cognisance or bagde of the Church Athanasius sayth Caedi Christianorum proprium est Caedere autem Christianos Pilati Caiphae officia sunt To be persecuted belongeth to Christians but to persecute the Christians belongeth to the office of Pilate and Caiphas The true Church is still persecuted and neuer persecuteth Did the Patriarches persecute did the Prophets persecute did Christ persecute did the Apostles persecute when the Samaritanes would not receyue Christ Iames and Iohn being as yet nouices in Christes schole called for fire from heauen and would haue burned and consumed the Samaritanes but Christ rebuked them saying you wot not of what maner of spirite you are for the sonne of man is not come to destroy mens liues but to saue them Our weapōs sayth S. Paule are not carnall but spirituall Whereas it is obiected compell them to come in I aske what is the power of the Church to compell is it the power of the outward sword or of the spirituall worde Is it with the power of fire and fagot Ought men to be violently cōpelled to fayth It is euident and cleare that Christ did not institute in his kingdome any forcible or worldly kind of gouernment for he sayd Regnum meum non est de hoc mundo My kingdome is not of this world Hath Christ euer brokē a brused réede hath he euer quenched the smoking flaxe hath he not taught vs to pray for our enemies and for those that persecute vs The Apostles vsurped not the sword to compell men to the religiō of Christ Can the Pope or any of his Prelates put faith into a mans hart by violēce was any man compelled agaynst his will to the building of the outward tabernacle shall any man be compelled to the building of the inward tabernacle Is not the mariage spirituall the supper spirituall Then must men be compelled with a spirituall weapon which is with the liuely word Not by hostes of men nor by force of worldly strength but by my spirite sayth the Lord of hostes So Peter compelled many to the fayth It is the word of God that maketh a man a new creature Ergo neither sword nor fier If the soule of man be a spirite then must it be fed with spirituall foode moued to faith by spiritual instrumēts drawne by the worde led by the spirite and perswaded by the scriptures whiche are the onely meanes which God appointeth If an hereticke hold an opiniō he holdeth it either of ignoraūce or wilfulnes If of ignoraūce he is to be conuerted by doctrine to be conuinced by scripture reformed by exhortation reduced by reason perswaded by the truth If of wilfulnes he is to be menaced by the law and corrected by excommunication It is written in a certaine learned treatise agaynst the late of coūsel Tridēt verissimum est omnes haereses tantùm spirituali gladio verbi Dei iugulatas esse Most true it is that all heresies are conuinced onely with the spirituall sword of the word of god The Gospell sayth Damascenus was preached throughout all the world without weapō armour or battaile by a few naked poore vnlearned and afflicted men which cōfounded the wise of the world Christ compelled Paule If thou be Christ that so obiectest this I pray thée compell the Turke the Pope which blaspheme Christ If thou art not Christ suffer We ought to spare mē to pray for their saluatiō Touching this matter you may reade more in August Tom. 2. epist. 107. 158. 160. 204. Tom. 7. contra Cresco Grammat lib. 3. cap. 50. contra literas Petiliani lib. 2. cap 83. cap. vlt. and also in Chrisost de anathemate Tom. 5. Compell thē to come in Compell them Quoad media as in respect of the meanes to wit the meanes aforenamed Compell Remish Catholiques to come to the Church So S. August would haue the Donatistes compelled Fayth commeth by hearing and many haue bin conuerted from infidelitye to fayth from Paganisme to Christianisme from the Romish rable to the Christian congregation by that meanes Seing therfore that persecution is a note of the Church of Antichriste and that the Church of Roome persecuteth it is euident that that Church shaketh the ship and is malignant Out of the arke of Noah that is out of the Church which is the body of Christ no man is saued That is most certayne but that is not in respect of the vnitie of the bodye in it selfe but in respect of the vnitye of the whole bodye with the head which is Christ Read Chrisost vpon the Epistle to the Collos Homi. 7. It may please those men to thinke vpon these thinges which transfere this necessitye of
vnitye to the Church of Roome and to their Byshop the head thereof the aduersary of Christ and vtter enemy to his crosse boldly braying and bragging that out of the vnitye of this bodye and head of theirs no man can be saued For these miserable men ought to vnderstaÌ„d that this necessary vnitye without which no man can haue saluation is not that vnitye whereby members are ioyned to members bunches to bunches monsters to monsters and the deceiued to Antichrist the deceiuer but that it is that vnitye wherby the true members of the true bodye are conioyned to the true and onely one head Iesus Christe our mediator and Sauiour The tyranne of Roome is not the head of the true church I proue thus He hath not the worde of God for his warrant Ergo he is not the head of the true church Christ sayth that he himselfe is the onely vniuersall Shepheard The prophets haue prophesied so of Christ Esai 40. Ezech. 37. 34. Hierem. 30. Psal. 33. c. The Apostle so nameth him Christ himselfe not long before he left this worldâ— sayd to his disciples I will pray the father and he shall geue you another coÌ„forter that he may abide with you for euer euen the spirite of truth Here we learne what vicar Christ hath substituted Not the Pope but the holy ghost So writeth Tertul. Barnard and others This place of Iohn I am the good shepheard S. August expoundeth of Christ So doth Chrisost So doth Nicholas Lyra as simple an interpretour as he was Fiet vnus pastor id est Christus There shal be one shepeheard that is to say not the Pope but Christ The Apostles had no knowledge of this monstrous head The Nicene Councell knew it not The Councell of Carthage excommunicated cursed him to the deuill that called him selfe vniuersall Byshop or chief Priest The whole Councell of Aphrica condeÌ„ned the attempt of this vsurped iurisdiction and called it the smokie pride of the world The Romish Prelate doth subuert corrupt prophane the doctrine of Christ and his Sacraments manifestly maintaineth Idolatrie Therfore he caÌ„ not be the vniuersall Shepheard He is not worthy to be called a Shepheard A Shepheard nay a fleashéepe A Byshop a Butcher a Pastour a Pyrate a Prelate a Pylate a Vicar of Christ a Vicar of Venus a Cephas Caiphas Phocas that execrable murtherer was he that first proclaimed the Byshop of Rome to be head of the vniuersall Church about vj. hundred xiij yeares after Christ was borne This Phocas beyng but a common souldiour did by treason and conspiracie lay hands vpon his liedge Lord and Maister the Emperour Mauritius and in cruell sort did him to death and so by trayterous vilanie he aspired to the Empire The maner of his crueltie was this First he commauÌ„ded foorth the Emperours yongest sonne and caused him to be slayne euen in the fight of his father and so the second and then the third and afterwarde the Empresse Mauritius heauely lookyng on lamentyng saying vnto God Righteous art thou O Lord and rightfull is thy iudgement Last of all he vsed the like tyranny also vpon the Emperour and layd him his wife and his iij. children on a heape together After that he had thus liued and coÌ„mitted sundry murthers and other great misâ—â—â—â—â— the people tooke him slue him â–ª 〈◊〉 â—â—ew him in to the fire Here you maâ— sée the first promotour a holy promotour of the Popes holynes A murtherer â—â—e finder out of supremacie And Supâ—â—â—â—cie fouÌ„ded and builded vpon murther S. Cyprian calleth Stephen and Cornelius Bishops of Rome brethreÌ„ and companions And whereas certaine Schismatickes yelded them selues subiect to the Byshop of Rome perswading them selues that the Bishops of Aphrica had lesse power theÌ„ the Byshops of Rome Cyprian called them desperate wicked persons for so doyng I frame this Argument out of Chrisost Quicunque desyderauerit primatuÌ„ in terra in Coelo inueniet confusionem Whosoeuer ambitiouslye desireth supremacy vpon earth shall finde in heauen confusion The Byshop of Roome ambitiouslye desireth supremacye on earth Therefore he shall finde confusion in heaueÌ„ The Pope is Antichrist Ergo he is not the head of the Church He which auauÌ„ceth himself aboue all that is called God is Antichrist The pope doth so Ergo the Pope is Antichrist Irenaeus a most auncient doctour of the Church who liued almost fiften hundred yeares since disputyng of Antichrist sayth thus Antichristus cum sit seruus tamen adorari vult vt Deus Antichrist notwithstaÌ„ding he be but a slaue yet he will be worshipped as if he were god Ioachimus Abbas saith Antichristus iam pridem natus est Romae altiùs extolletur in sede Apostolica Antichrist is long since borne in Rome yet shall he be higher aduaunced in the Apostolick sea Antichrist sayth Gregory is he that shall clayme to himselfe to be called the vniuersall Byshop and shall haue a garde of priestes to attend vpon him S. August sayth BabyloÌ„ is the first Roome and Rome the second Babylon And to come nearer the matter S. Iohn sayth Antichrist shall sit in the Citye that is built vpon seuen hilles and so is the Citie of Roome And Sybilla sayth that the greatest terror and furye of his Empire and the greatest woe that he shall worke shall be by the bankes of Tyber and there is Roome He that hath eyes to sée let him see he that hath eares to heare let him heare Agayne Christ was humble the Pope proude Christ was poore the Pope rich Christ patient the Pope impatient Christ merciful the Pope vnmercifull Christ vsed admonitioÌ„ the Pope imprisonment Christ communication the Pope extirpation Christ all manner of clemencie the Pope all manner of tyranny briefely you shall finde the Pope in all vertue seuered from Christ you shall finde him to Christ Beliall to light darcknes to truth falshode Are not these and such lyke the very fruites of Antichrist the trée is knowne by his fruite Whereas these shakers of the ship of Christ vrge Antiquitie Vniuersalitye and Succession to make much for them I aunswere these thinges make nothing for them but rather agaynst them Notwithstanding their Vincentius Lirinensis whome they haue in so high price This is Vincentius pretious assertion In ipsa catholica Ecclesia magnopore curandum est vt id teneamus quod vbique quod seÌ„per quod ab omnibus creditum est In the Catholick Church we must haue especiall care to hold that which euery where alwayes and of all men is beléeued Yet to helpe his credite the Church of Roome was not so deformed with heresies at the time when he did write which was a thousand yeares more since as it is mentioned Antiquitye doth not preiudice or hinder trueth Their antiquity is no marke of the Church Their Antiquitie is iniquitye Tertull. sayth nothing can prescribe agaynst truth neither time nor authoritye of