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.

¶ The third Sermon.

Non me pudet Euangelij. j. I am not ashamed of the Gospell of Christ, for. &c.

I Wil now come to those that seeke to make mē a∣shamed of y^• Gospell, by saying that y^• professors thereof, are in life, disso∣lute, & licentious, y^• they are, in common Weales troublesome, & seditious, y^• they are in their doc∣trine disagreeing & con∣tentious, with such other quarrels rising of malice rather then anye good truth. As touching the first point, I will be the shorter, be∣canse I haue so much spoken of y^• thing before, as, y^• what∣soeuer by frailtie happeneth among y^• protestantes, sure I am, our greatest aduersaries cannot iustly say or surmise, that our doctrine in it selfe, maintaineth any such dissolute∣nes of life. I confesse vnto them, y^• there be diuers, y^t turne the grace, & libertie of y^• Gospel, to a licentiousnes of lyfe, & by their examples, cause men to suspect y^t our doctrine, as hurtful to good manners, & an enimie to vertuous liuing. This is so plaine, I will not denie it, It is so euill, I can not defend it: It is so grieuous, I may not dissemble it. Yea, I graunt furthermore, y^• among the best professors of y^• Gospel, I see not that perfectnes, that should be, but som∣times euill, and hurtfull examples, our fault (I confesse) is the greater, and with heauie hartes, we may acknowledge it to be true. But what of all this? Is that, cause suffici∣ent to feare mē frō our Doctrine? is that ynough, to cause

men to be ashamed of y^• Gospell? God forbyd. The like vn∣doubtedly were in Christes time, the like were in the Apo∣stles time, Yea, among the .xii. there was one wicked Iu∣das: and yet, thoughe some were euill, all were not so. Christ himself, was reproued as a drunkarde, or glutton, the Apostles were called seditious: the fathers, were no∣ted to disagree among themselues. What meane those ve∣hement exhortations y^t S. Paule vsed, to moue men to pu∣ritie & innocencie of life? What meaneth y^• terrible threat∣nings, against wicked and vitious liuers? Doe they not e∣uidently declare, that godlynes & innocencie, was more cō∣temned, wickednes & naughtines more embraced, then dyd become y^• true professors of y^• Gospel? And yet could not mē at y^t time, take iust cause, to bee ashamed of the Gospell. But this is not a litle to be maruailed at, y^• the same per∣sons, that pretend themselues to be so greatly offended, ey∣ther w^t the licentiousnesse of the false Gospellers, or with the frailtie of them that truely professe it, can winke with both eyes, and without offence, suffer in the Cleargie of Rome, shamlesse Simonie, incōtinence, druukennes, Dice∣playing, hunting, Nicromancie, ambition, vriberie, cruel∣tie, couetousnes, extortion, and open iniurie? I know com∣parison is odious, & by example of other I learne, that to make offers in this place is daūgerous. Yet notw^tstanding, this offer will I make, that if all the aduersaries of the Gospell. be hable vpon any credible proofe, more than their owne sclaunderous libells, to shewe so many horrible ex∣amples of all kinde of wicked vices, in the professors of the Gospell, that haue bene since God restored to the worlde, the trueth of his worde, as I will shewe them, by testimonie of theyr owne Histories, and other probable writers, to haue bene in the sea of Rome it selfe, & that a∣mong their most holy Fathers, and heades of their church, then, I say, I wyll openly confesse, that theyr lyfe and doctrine, is better then ours. But if they cannot, shame it is for them, anye longer 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 conten∣tion, ambition, and briberie, that a many of them vsed, a∣bout the yeere of our Lorde. 900. & after, of whom Platina in the life of Benet. 4. saith thus: Ʋbi, cum ipsis opibus, las∣ciuire 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 pontifica∣tus deuenerat, vt qui largitione & ambitione, non dico vitae san∣ctitate & doctrina plus possit, is tantummodo, bonis reiectis, dig∣nitatis 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: O∣nis 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, Ni∣cromancie 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 mat∣ter, as, I am sure no Prophane Historie, mentioneth of any Heathen, or Pagan, that euer was. I shoulde de∣clare 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 Christen∣dome, could neuer to this daye satisfie and content. Of which the Abbot of Ʋrsperge 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 vi∣cisti. Bee glad our mother Rome, because all the The∣sauries 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 a∣shamed 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 af∣ter 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 a∣gainst hir husband? And that I may not continue altoge∣ther in examples of rebellion, by Noble persons: This Ci∣tie of London, and the Maiors thereof, can bee good wit∣nesses, 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. Euen in our remembraunce, what rebellions were there, vnder the Noble Prince king Hen∣rie the eyghte, and yet if you consider the quarrell, no∣thing at all by the professours of the Gospell. I could say the lyke of Fraunce, Spaine, Flaunders, and Scotlande, but that no man that hath once looked into Histories, can bee ignoraunt of it. But if I should declare vnto you, the ma∣nifolde rebellions, and horrible warres, that haue beene raysed by the Princes of Papistrie, (the Byshoppes of Rome themselues) in Italie vnder the names of Gwelfes and Gibilines, in Sicile, Naples, and Arragon, for Titles of those kingdomes in Fraunce and Germanie, for the ap∣poynting of Emperours in all places of Christendome, continually for trifling quarrelles: I doubte not but I shoulde cause, euen the greatest fautors of the Sea of Rome, and the veriest enemyes of the Gospell, to con∣fesse, that notwithstanding those troubles that wee haue seene, yet in comparison, GOD in these dayes hath not onelye blessed this Realme with maruailous quiet∣nesse, but also suffered other Countryes, to bee lesse troubled then before tyme they haue bene. This I can not let passe, that Vrbane the sixth, and Clemente the seuenthe, two contentious Popes and their succes∣sours, for the space of fortye yeeres, cursyng and

banning eche the other, did raise warres, and set all Chri∣stendome together by the eares. Germanie, Hungarie, Italy, Englande and Pannonie helde with Vrbane and were cal∣led Vrbanistes. Spaine, Fraunce, and Cacelome held with Cle∣ment, and were called Clementines. Doe you not knowe that it is one part of their doctrine, that their clergie must be exempt from all Princes authoritie? Do you not know thai they haue brought it to passe in all Christendome, to haue it so? Doe you not knowe, that the Prelates of Rome were neuer quiet, vntill they had made all Princes subiect to them? Vntyll they had caused Emperours to goe at their styrropes, To kysse their shoes, To put their necke vnder their feete. Doe you not knowe, that vnder the person of Boniface. 8. they made (as it were) open pro∣clamation, that they had the full power, of both swordes, and that all Princes of the earth, haue their authoritie of them, and they immediately of God? Nowe, when they had made all states of the earthe to bee subiecte to them, and theyr cleargie, to whome then shoulde they shewe o∣bedience? Thys onelye thing, if Magistrates and Prin∣ces, wyll not bee willyngly blinde, may well make proofe vnto them, that all is not Golde that glistereth, that all bee not quiet subiectes, that greatly wyll pretende so to bee. But as for the doctrine of the Gospell, that it doth not maintaine, eyther discorde in common Weales, or con∣tempt of Magistrates, it is most euident. For wee teache continually with S. Paul, That all persons vvhatsoe∣uer they be, must bee subiect to higher powers. Wee teache that kings and Princes haue their authoritie, im∣mediately of God, and by him, are armed with the sworde, and therefore, if we resist them, that we resist God hymself, that ordayned them. Yea, and that wee must obey them, not for feare, least they bee reuenged vppon our stubborn∣nesse, and contumacie, but least wee runne into the anger and wrathe of God, by disturbing that order, that by him is appointed.

It is false therefore to saye that the Gospell is cause of rebellion. It maye perhaps sometime come to passe, that vpon preaching of the Gospel, sturre and trouble doth arise, but it cannot be more iustly imputed to the Gospel, then the wickednesse of them that I spake of before, which conuerte the liberty of the Gospell to a licenciousnesse of the fleshe. Of whome S. Paule sayth: Eorum damnatio iusta est. i. Their damnation is iust. Trouble and sedi∣tion is commonly raysed by them, that passe not if y^• Gos∣pell were cleane confounded, and ouerthrowne: eyther be∣cause they feare the hinderaunce of theire owne gaine, (as Demetrius the Vsurer didde) or else because theire Superstitiōs cannot be otherwise maintayned, then with the sworde.

Some agayne on the other syde, be so puffed vp, wyth the spirite of Ambition, that vnder the pretence of Religi∣on, they will make great styrre and alteration in common weales, to the ende that the lawfull Princes and Magi∣strates being deposed, they may be aduaunced and set vp in their Places.

Other some perchaunce, are sediciously moued, vppon hope of immunitie, and priuate gayne, and therefore will cause rebellion, that they may be eased of payments, sea∣singes and tributes, which not only by mans Law, but by Gods commaundement are due to Princes. But to im∣pute these faultes of corrupt time, and euill persons, to the Doctrine of the Gospel, is verye vniust and partiall dea∣ling. In like sort, did the Princes charge the Apostles, Preachers, and Fathers of the primatiue Churche, as I could at large declare vnto you, by the Apologies of Ius∣tine, Tertullian, Arnobius, and diuers other godlye men. All the Plagues that God sent among them, all the wars and troubles that were raysed, they imputed to Christia∣nitie. In so much that Orosius, by the aduise of Saint Ie∣rome and other, did write an History purposely to declare that the like had bene at all times before, yea, and that

more greuous then in those dayes: and therefore sheweth that they falsely charged the Gospell with it.

Wherefore in like manner, when you heare these false and vayne Crymes fathered vppon the Professoures of the Gospell, and teachers of Gods holye worde: Let them not dismay you, but stoutly say with S. Paule. Non me pudet Euangelij. I am not ashamed of the Gospell. &c.

I come nowe to that with whiche of all other thinges they doe most vpbrayde vs, and most greeuouslye amplify and exaggerate to the defaming of the Gospell. Oh say they, they agree not among themselues: So manye heades, so manye Opinions and Doctrines. Some are Lutherians, some Zwinglians, some Caluinists, some Li∣bertines, some Anabaptists, some Stenkfeldians, so y^t they haue filled all the world with Sects and diuisions.

But (dearely beloued in our Sauiour Christ) agaynste the enuious cauils, and wicked reports blowne abroade, by the enemies of Gods truth, you haue this comfort, that it is no newe thing, to haue the Teachers, and Profes∣soures of Gods worde, to bee thus odiouslye slaundered.

Thus, their forefathers vsed the Apostles: thus they vsed the Godlye, Fathers, and Christians also of the Pri∣matiue Church. Clemens Alexand. Srom. lib. 7. sayeth, with like false and odious report, the Jewes and Gentiles were wont to triumphe vpon the christians, in those daies. Oh, sayd they, you Christians haue many sects & factiōs and although you wil be al called christiās, yet you im∣pugne, detest, and hate one another: Wherfore your re∣ligion, is not true, neither commeth of God. For if it were of God, you would agree amōg your selues. There were at that time, aboue twenty sundry Heresies, the ig∣nominie and reproch of all which, they laid to y^e true Chri∣stians, to discredite them: not considering, as Christe him∣selfe sayth, that when the good Husbandman hath sowed in his Land, pure and good seede, the enemye commeth in the nighte, and soweth among it Cockell and Dar∣nell:

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 re∣stored 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 pur∣pose 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 mat¦ter, A nobis sayth he, Exicrunt, sed non erant ex nobis, si enim fuissent ex nobis, permansissent vti{que} 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 Pro∣testantes haue done. Yea, if a man looke thorowlye, into those Sects, he shall see thē farre better to agree with the church of Rome, then with vs. Wherfore, how iustly they do vpbraid vs, & defame the Gospel with y^• 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 disa∣gree among our selues. For I pray you hath not the con∣trouersie of the Sacramente, a long time, with bitter con∣teution, 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 o∣ther 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 contenti∣on is greatest, the matter is not so heynous, nor the dissen∣cion so diuerse, as Staphilus and such other, of very ma∣lice, 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 stu∣die 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 Sacramēt, is takē by the spiritual eating, so y^t the bodily eating without y^t, is nothing. Only the conten∣tiō, is about the Maner of y^• 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^• 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^• Princes order receiue it, do hate thē that of cōscience 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 p••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 instrumēts in the church, and we are perswaded they think euen so of vs. Wherfore although there be some misliking of iudgemēts in these trisles, & that it pleaseth the Magistrates, and ru∣lers for certaine causes by their authoritie, rather to iusti∣fie 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, & Prea∣chers? perhaps to this end, that they might therby learne to remember, & know their own infirmity. What contro∣uersy was betwene Peter & Paule, for the eating, or not ea∣ting, in the cōpany of the Gentiles? wherein, albeit Peter were a cheefe Apostle, yet God suffered him to be so caried away with error, y^• Paule opēly blamed him as not rightly pr••••eding in the Gospel. Was there not much misliking betwene Paule & Barnabas for the cōpany of Marke, that they in displeasure parted companies? Were there not, so great sects & contenti••ns among the Cor. that the Lordes supper •••••• by thē very ••ull abused through the same, and yet 〈◊〉〈◊〉 n•••• their whole doctrine, for that, be condemned.

Did not the Emulation betweene the Jewes & the Gen∣tiles, a great while trouble the primatiue church? Did it not cause a coūsaile to be gathered of the Apostles, for qui∣eting of the same? Immediately after the Apostles time, it is euident in Eusebius, and other histories, that the contro∣uersie for the obseruatiō 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 Bi∣shop of Roome, and the West Church, alleadging the au∣thoritie of Sainte Peter. Did not this matter fall out so bitterly, that the one part did excommunicate the other? What shall I say of the Scismes, and greeuous conten∣cions in the East churche, betweene Paulinus and Flaui∣anus, Lucifer and Eusebius, the Meletians and Eusta∣thians, all good Christians: & yet did they with great trou∣bles eschew one the others Communion, as you may read in Epiph. li. 2 Tom. 2. Theodo. lib. 1. ca. 8. &c. Soc. li. 1. cap▪ 23. 30 Sozom. 2. ca. 18. the space of 80 yeares or a∣boue. What shall I say of the great strife betwene Chri. on the one part, & Theophilus, Cyrill, & Epipha. on the o∣ther, for y^• burning of Origins bookes? They were al god∣ly and learned Bishops, & we do worthily reuerence their names, and yet fell this matter so foule out betweene them that because chrisost. woulde not consente to the burning of Origines bookes, Theophilus and Cyrill would scantly euer acknowledge him to be a lawfull Bishop: & Epiph. in bitter chiding, fell out to such cholar, as he said y^t he hoped he shold neuer die Bishop. To whom Chriso. answered, as angerly agayne, that he trusted, he should neuer returne a∣liue into his countrey of Cypres. Which chiding words were not so bitter in sounde, as after they proued true in deed. For both Epiph. died before he came home to Cypres and Chrisost. being put out of his Bishopricke, ended hys lyfe in banishment. I omit the contentious betweene Au∣gust. and Hierome: betweene Hierome, Vigilātius, Ruf∣finus

and other, betweene Tertul & the preists of Rome, betwene Ciprian & cornelius as wel for other things, as for rebaptizing of Heretiks, whiche things I here recite not, to the discrediting of so worthy & learned men, as all christendome doth iustly reuerence their memorye, but to declare that god oftentimes, for such causes as he thinketh good, doth suffer the best sort of his preachers, to haue not only diuersity of iudgemēts, but also contention & strife a∣mong themselues. But who I pray you are they that thus find fault w^t our dissention, & diuersity of opinirns? forsooth euen they whose whole religion, if it be well considered, is nothing but a Chaos & confuse heape of sects, scismes, & se∣perations of minds, & iudgemēts. And God is my witnes, I speake not this of stomake to aggrauate y^• matter, but of very cōscience, finding y^• thing to be so, am forced to speake it, as a most plain and certain truth. And first for proofe of this, I pray you cōsider with me, whether among the fau∣tors of the sea of Rome, euery countrey, Citie, parishe, and house haue not a peculiar patrone, in whom he trusteth, e∣uery man his peculiar Saint, y^• especially he worshippeth, euery disease, a peculiar helper & Mediatour to cure it. England hath S. George, Fraunce, S. Lewes, Scotlād, S. An∣drew, freland, S. Patrike, & likewise of other. In Roome, S. Peter, in Milain, S. Ambrose, in Vienne, S. Stephane, in Co∣line, y^• iii. Kings are worshipped. S. Appoline for y^• teeth S. Roche, for the plague, S. Swithine for the lost key, is cheefely sought vnto, euery person, & euery thing, had his peculier God. This sort wold go to heauen by S. Francis rule, y^t sort by S. Benedicts, the third by S. Dominikes, the fourth by S. Augustines. Some would be S. clares disciples, other wold be S. Bridgets, And herof came their manifold swarms & sects of religious persōs, of which som were called Frāciscanes, some Dominickes, some Augus∣tines, som clemētines, some Iohānites, some Iesuites, some Scapucin••s, & I can not tell what: so that they would bee called, all things, rather then Christians.

What other thing is this, then that Christ prophecyed,

should come to passe in the latter dayes? Loe here is christ Loe there is Christe: So that al forsake him, the Lord and only Christe, and in euery corner, and Monastery, followe their own peculier Sauieur, and Christ. S Paule was gre∣ued with the Corinthians, for that they were so distracted in factions, that some would say, we are Apollos schollers other, we are Cephases: other, we are Paules. Whē they call themselues Dominikes, Benedictines. &c. mighte wee not saye to them, as Paule sayd to the Cor. Is christ deuided? Was Dominike crucified for you? was Francis or Benet crucified for you? that you chuse rather factiously to beare their names, then with all other y^t name of christ? I will not stand to recite the Repugnancie, and concrarie∣tie, ••••t the decrees of the Bishops of Roome, seeing that Platina their own historiographer writeth, that their cō∣tinal maner was, that one Bishop disanulled the decrees of the other. His words are these: Magnafuit haec controuersia & pessimi exēpli, cū pòst, sēper seruata sit haec consuetudo, vt acta priorū pontificū, sequentes, aut infringerēt, aut omnino tollerēt. i. Great was this controuersie, and vnto very ill example when as alwayes after, this custome is continued, that those Popes which followe, doe euer eyther breake, ey∣ther vtterly disanul the deeds of their predecessours. The like he writeth in the life of Romanus of the dissētiō betweene the Popes. Loke Exasmus in his annotations, vpon the 7 Cor. Who is able to recken vp the infinit dis∣agreinges of the Scholemen, both against y^• maister of the Sentences, and among themselues, and that in matter of no small wayght. Do not al the scholers, almost in sun∣drye points swerue from their maystor, with this clause? Hic Magister non tenetur. Heare, is not our Maister to be holden, and maintained.

The maister of y^• Sentēces touching Original sin, saith y^e mans nature is by it so corrupted, that by the power of nature they cā do no goodnes toward god: cōtrariwise Scot••, Occā & other a••••••rme y^• natural mans strēgth, is yet

indifferent, and may apply, and prepare it selfe to Grace. The Maister of the Sentences, in the vse of the Sacra∣mentes reiecteth Opus operatum, i. The deede of re∣ceauing, that it in it selfe, shoulde haue vertue to geue grace, and requireth Panitentiam & fidem. Faith and re∣pentaunce, to be also in the Receauer, that shall haue benefite by the sacrament. The other Scholemē, doe er∣pressely, and plainely teache, that the Sacramentes, haue power to sanctifie, Ex opere operato, etiam sine bono motu v∣tentis. i. Euen by their being receaued, and that without any good inward motion of the Receauer. But they doe not onely thus runne, from their Maister Lomberde, but are foule fallen out also betweene themselues, whyle some will be called Terminales, some Reales, some Nomina∣les, some Formales, some Thomistes, some Scotistes, some Oc∣camistes, and so forth a many moe. This diuersitie of pro∣fessions, could not bee without great repugnancie, in opi∣nions. If I should staye in Examples, they be infinite, & I should holde you too long. A witnesse or two of appro∣ued authoritie, for this, may serue. Roffensis agaynst Luther: This (saith he) I speake for the Fathers, vvhose iudgement I had rather follow, then the Schoolemens, for that in this pointe, they bee repugnant one to the other: Erasmus in his Enchiridion sayth, Si Turcis, vt Christum amplectantur Occamos, Durandos, Scotos, Gabrieles, aut Aluaros, proposuerimus, quid cogitabunt? quid sentient? vbi audierint spinosas illas argutias de instantibus de formal ta∣tibus, de quidditatibus? &c. Praesertim vbi viderint eos, de his adeò non conuenire, vt frequenter vs{que} ad pallorem, vs{que} ad con∣uitia, vs{que} ad Sputa, nonnunquam, vs{que} ad pugnos in••ucem di∣gladientur. If wee to winne the Turkes, to embrace Christ, shall offer or alleage vnto them, Durande, Scotus, Gabriel, Aluarus or any their followers, what wyll they thinke? What will they gather, when they shall heare those Sophisticall and contentious subtilties, De instan∣tibus, de formalitatibus, de quidditatibus, &c. (Whiche are

altogether friuolous contentions, rather for wordes then matter?) But especially when they shall see these men, in such sorte to disagree for these things, that often they striue, euen till they be pale withall, euen till they fall to chiding, euen till they spit one at an other, euen til they fall to blowes together. The like repugnancie, is be∣tweene. Thomas and sundrie other Diuines. For the Vni∣uersitie of Paris, condemneth Thomas, in diuers articles, as manifestly erring, in the faith, as it may appeare in cer∣taine additions, set to the end, of the maister of the senten∣ces. I omit the contrarietie of Councells, by manifest de∣crees impugning one another. I omit the greeuous contē∣tion betwene the Councell of Basill, & the Popes, strugge∣ling, which of them should haue the chiefe authoritie in the Church. I omit the repugnant opinions of Gerson, & sun∣dry other Diuines, touching the same. I will not speake of the great stirre that was betweene the Vniuersitie of Pa∣ris, and the Freers, for the whole state of their religion, and continued many yeeres, vntill the Popes highnesse, tooke the Freers into his tuition, against a great number of lear∣ned Diuines, that disputed, preached and wrate sharpely a∣gainst them. I will not speake eyther of the disagreeing betweene the Canonistes, & Scholemen, for sundrye mat∣ters, as betweene the Monkes and Freers for the concep∣tion of our Lady. Ouely I will in a word or two, put you in minde, of some of their chiefe champions, that euen in this age, euen in our dayes, euen in our remembraunce, haue not onely differed, in some small pointes, but in chiefe and great articles, one writing against another. Yea, and I will note unto you, the Fathers of one onely counsaile of Tridente, that thereby you may take taste, what agreement is betweene the residue, if their doinges shoulde bee sifted. Doth not Catharinus Archbishop of Compsane one of the Popes legates, and great Cardinalls, in rigour and fierce manner, impugne the iudgement of Dominicus a Soto •• Spanishe Frier, of great credite, and one of the Empe∣rours

confessors? & the same Soto, as sharpely write against Catharinus? & that in no such small: controuersies, (as in a trifle, touching apparel:) but De Fiducia hominis Christiani, of the hope of a Christiā, Of predestinatiō, of originall sinne of free will, &c. & belike ech part had his assistances. For one of their bookes, was printed in Rome, w^t the alow∣ance of the Byshop and Cardinals, the other were printed at Antwerp Cam priuilegio Imperatoris, and the allowance of of the Scholes of Louaine, Colone, & the prelates of Flaun∣ders. The same Catharinus, writeth as vehemently a∣gainst Cardinall Caietanus, of famous memorie, & a great patrone of the Popes, to his dying day: but in hys workes Katharinus, noteth, 200, pointes of doctrine, erronious, & (as he saith) heretical. That booke came forth after Caieta∣nus was dead, or else, like it is, that he woulde haue done as much for Catharine as that commeth to. Like contention was betwene Catharinus, and Franciscus Torrensis, for y^e single life of Priests, and the residence of Byshops: whiche thing Francis sayd, were appointed by Gods lawe, but Ca∣tharine earnestly defendeth the contrary. Who is of grea∣ter credite, in y^e Church of Rome, thē Albertus Pighius? who hath more stoutely, or w^t more countenance of learning, de∣fended that side? And yet in the weightie articles of Ori∣ginall sinne, Iustification, and Free Grace, beside diuers other, Ruardus Tapper, Deane of Coleyne, in his. 2. Tome, doth namely & expressely write against him, & say, that hee was deceaued. Because the time doth now cut me so shorte, I will here end this matter, as hauing giuen you, a suffici∣ent triall, how the Patrones of the Sea of Rome, agree among themselues. And yet forsoothe, these are they, that fynde so greate faulte, wyth lacke of agreement betweene the Preachers of the Gospell, in these dayes, and vppon euerie diuers worde, in the interpretation of a sentence, will deuise the name of a sect among vs, onely of malice, onely to defame our doctrine, as Doctor Staphilus dealeth with vs in. &c.

Wherefore when wee heare these lying and sclaunde∣rous repartes, that the Teachers of the Gospel are licenti∣ous, seditious, & disagreing amōg themselues: let vs consi∣der, that these are the blastes of malitious enimies, tenne times more offending, in the same things themselues. Let vs remember, that the Gospell of Christ, is y^• true Rule of perfect life, the paterne of obedience, and the assured bonde of vintie, peace, and concorde, and therefore still say, wyth S. Paule, I am not ashamed of the Gospell.

Last of all, they which depend wholy vpon the iudgemēt of men, and estimation of the world, and are ashamed of the Gospell, because of the Multitude, the power, the authori∣tie, and noble estate of them, that mislike the Gospel: They see not onely losse of estimation, and contempt of the world, but commonly persecution also, eyther partly annexed, or alway imminent and at hand, to the preaching of the Gos∣pell, As it is well written, Crux est comes Euangely. i. The Crosse and persecution, is the companion of the Gos∣pell: so it is as truely proued on the other part, that Sensus carnis crucem execratur & fugit. i. The vnderstanding of the fleshe, detesteth and flyeth frō the Crosse. Where∣fore worldly men because they see, that the greater part do hate the Gospel, That fewe Nobles, or great estates, doe soundly fauour it, That they are disdayned, and had in con∣tempt, that puerly doe teache it, that there is continuall er∣pectation of the Crosse of persecution, to lyght vpon it: for this cause, I say, many doe shunne it, fewe doe embrace it, all men, euerie hower, stande looking, what mutabilitie of time, will bring vnto it. This causeth, that in the Vni∣uersities, many excellent, and goodly wittes, that myghte bee singular ornamentes •••• the Churche, turne their stu∣dies, to Lawe, to Phisiche, and to other purposes, and will hardly, be brought to the studde of Diuinitie, but in no wise to followe the Ministerie. But I will not tarrie longer in this matter, althoughe I haue good matter, to vtter in it. The time doth abridge me, I will returne to my pur∣pose.

They that are ashamed of the Gospell, in respect of worldly disdayue, and trouble, do not sufficiently consider, that Christ in the middest of hys owne persecution, and af∣fliction, saide, that his kingdome was not of this world. yea, he sayde the world hated him, because he detected the wickednesse of the worlde. They therefore that will bee true followers of Christ, may not looke, to haue better in∣tertainment in the world, than Christ had himselfe. If the world hate you (sayth Christ) you knowe that it hated mee before you. If yee were of the worlde, the worlde would surely loue, that is his owne. Because you are not of the world, but I haue chosen you out of the worlde, therefore doth the world hate you. The seruant is not aboue the maister, If they persecuted me, they will per∣secute you also. And all these things shall they doe for my names sake. And although wee be sure by Christes promyse, that the worlde shall thus vse vs: Yet consider, how gratiously and mercifully, he hath in these dayes delt with his scattered flocke. Though Antichrist grenne and gnashe his teeth at vs, Though the greatest powers of Eu∣rope, be bent against vs: yet, as he promised by his Prophet Esay: He hath giuen Kings, to be nursing Fathers, and Queens, to be nursing mothers. He hath raised to vs, our most gratious soueraigne, vnder whose protection (praise be to his name for it) we doe safely, and quietly, enioye the preaching of y^• Gospell: yea notw^tstanding y^e threatnings, and indeuours of mighty aduersaries abrode, & some great enimies at home. And yet still doth the say, as I pray God she may long, & euer from hir heart say, Non me pudet E∣uangelij. &c. I am not ashamed of the Gospell. If any be so affected, that they thinke, the kingdome of Christ, and his Gospell, is but weake, and worthie contempte, because it is commonly tossed in daūger, and trouble of the world, and hath Princes more commonly against it, then wyth it, they are in that point much deceaued. For thereby, it may appeare, that it is preserued, & kept, by the mightie power

of God, and not by the vncertaine, and brittle Fauour of Princes, and worldly puisance: which then commonly fal∣leth most sodainly, when it seemeth to men, to florishe most gloriously, & to be in most high estate & dignitie. Looke in all the kingdomes of the earth, if it hath not bene so. But for the Church of God, and Professors of his truth, what a notable example is it of Diuine protection, that when the whole world perished with the Deluge, yet God in y^• mid∣dest of the waters, by the benefite of the Arke, preserued his chosen sorte of the house of Noah, from all daunger. Likewise afterward, Abraham and his posteritie, was safe euen in the middest of the Caananites their enimies. In Aegypt, Gods people, although for the time oppressed, yet afterwarde myraculously were deliuered, to the terrour of all Princes, y^• bend their power against God. The same people, were afterward fedde from heauen in the Desert, when they despaired of foode, and nourishment, were plan∣ted in the land of Promise, in despite of al their Enimyes, preserued from extreame Ruine in great Chaunges, Troubles, and Banishments, that the Relictes myght remayne, whereof the Sauiour of the worlde Christ Jesu shoulde come. &c. (∵)

Notes

• Rom. 1. 16.
• The. 4. obice∣tion against the Gospell.
• Answere. Dissoluts∣nesse of pro∣testantes lyues doth not make their doctrine errour, or to be hated.
• Mat. 11. 19. Jo. 8. 48. Act. 21. 28. Act. 24. 5.
• Dissolutnesse and wicked∣nesse of life hath beene more in the church of Rome then amongest the protestantes.
• That the popedome was to begot¦ten by ambi∣tion and bri∣berie.
• Vertue and learning not regarded in choise of popes. And yet worse then so to. &c.
• Of horrible cruelties in popes.
• A cruell tor∣mentor.
• Time when in state of the popishe cler∣gie, vertue seemed to be vtterlye de∣cayed.
• Popes Sorce∣rers, Nicro∣mancers, Con∣iurers, Poiso∣ners.
• Popes did greate iniu∣ries even to Emperours.
• Of couetous∣nesse, and ex¦tortions in Popes.
• Protestants not to be ha∣ted of pa∣pistes as se∣ditious per∣sons, which is parte of the answere to the 4. ob∣iection.
• Wars were in time of papistrie more then fr••••ce.
• Spensers.
• Popes rai∣sers of war.
• Popes by their strife & cur••ing one the other set all chris∣tendome by the eates.
• Meanes for Magistrates to iudge what cebel∣lious sub∣tectes Pa∣pists are.
• The Religi∣on of protes∣tantes main∣taineth no ••••••••ultes. &c Rom. 13. 1.
• The stirre following the Gospell, is not to bee imputed to the Gospell.
• Rom. 3. 8. How stirres doe come in the time of the Gospell.
• Act. 19. 24.
• Papisticall slaunder of Protestants to be sedici∣ous &c. is no new thing.
• The. 5. obiec∣tion against the gospell. vs.
• That the pro∣fessors of it agree not in opinion.
• Obiection of dissention is no new thing.
• Mat. 13. ••5.
• Protestants at not to be blamed for the sectes that happen in the time of the gospell.
• 1. Jo. 2. 19.
• Sectaries.
• Sectes do more agree to papistes then pro∣testantes. Obiection: •• conuince pro∣testantes for dissention in opinions.
• The dissen∣cion of the protestantes for the sacra∣ment, is no such greate matter as papistes make it.
• The dissenti∣on among Protestants for apparell, is no suche great matter as Papistes make it.
• God suffe∣reth diuersi∣tie of opini∣ons euen in his true Church.
• Gal. 2. 11.
• Act. 15. 39.
• 1. Cor. 11. 18. ••••.
• Act. 17. 5. Act. 21. 27. Act. 15. 6.
• Diuersitie of opinion, which was in the Easte and Weste Church for Easter.
• Other Scis∣mes in the East church, whiche were Christians.
• Chrisost.
• Other Scis∣mes of others.
• Papistes com••••e with∣out their owne shame obiect scismes to protestants. Of multitude of dissenti∣ons amongst papistes.
• Of their di∣uersitie of helpers.
• Of their di∣uersitie of or∣ders & pro∣fessions whereby to goe to hea∣uen.
• Mar. 13. 21.
• 1. Cor. 1. 12.
• Repug∣nancie euen in the decres of popes.
• The Schole∣men are full of diuersitie of opinions.
• Lib. 2. di. 25. For originall Sinne.
• Li. 4. di. 4.
• For the vertue of the Sacra∣mentes.
• Diuersitie of titles cha∣lenged of Papisticall Scholemen.
• Papisticall Scholemen which deui∣ded them¦selues to sectes and how hurtfull that is to christianitie. The bitter∣nesse of the coutention amongest the Scholemen papistes.
• Counselles to disagree & differ in opi∣nion.
• Diuersitie of opinion be∣tw••••t the vniuersitie & the Friers.
• Of late dis∣sentions in opinion a∣monge pa∣pistes.
• 1
• 2
• 3
• 4
• Rom. 1. 16.
• The. ••. obice∣tion againste the gospell. vz.
• That igno∣•••• and persecution doth fol∣lowe it.
• The cause of few diuines in vniuersi∣ties of the best sorte of witts.
• Answere to the •• ob∣iection.
• Ioh. 15. 18.
• How god hath blessed Englande enen in this late time of the gospell.
• That princes do resist the gospel, that is no cause of discredite vnto it.
• The gospell often flori∣sheth, when it is most re∣srifted.
• God his good proui∣dence is such to his, that they may hope wel, against any force whatso∣euer.