Exhortation to the Ministers of Gods Word, Exhortation – Title page 2

Exhortation to the Ministers of Gods Word · Exhortation – Title page 2

An exhortation to the Ministers of the Church for the establishment of mutuall concorde.

THE godly and faithful doo eueryevery where greatly complain of the Ministers of the Church, for suche is the miserable corruption of this later worlde, that wheras calamities, troubles and contentions doo eueryevery where reign, and y^• it is the duty of the ministers of the Churche euen as fathers, chéef men and teachers, or rather as messenger{is} of peace in the house of God, to teach mē plain and simply and instruct, and confirme them in faith, to reprooue sin and errors, to exhorte, vntounto good woorks, to comfort the afflicted, and finally to stir thē vp bothe to peace, charitie and concord, yea to amendment of life and repentance from sin: yet notwithstanding for the moste parte they doo nothing lesse. For they so giuegive them selues to quarels and suche a contentious kinde of teaching, and bid battail so amongst them selues, that beeing oue… whelmed with priuat busines and conte… tions, they nothing regarde how the may (as cause requireth) prouide for th… publique state: but instead therof vnderunder… pretēce of holinesse: they thrust into y^• hous… of God (before the whole cōgregatiō) the… owne contentions and enuious braules… And so by these kindes of sermons, the si… ple and silly people receiueth small profit, for by these they are not as they ough… instructed, nor in faith confirmed, nor t… repentance mooued, but are troubled rather and made disobedient and wursse… wherby it commeth to passe that they sa… they knowe not what to beléeue, nor t… what sound and true foundation to lean… vntounto, for many times diuerse oppinion are spred, wherby now this and now tha… is affirmed, and so the ministers for th… moste parte handle nothing but the… owne spiteful priuat quarels instead o… Sermons.

The state or face of the Churche in th… worlde in these our dayes is like a grea… The state of the churche in these dayes.housholde, wherin not onelyonly the Sonnes daughters and seruants, are at a continuall discord and brawle amongst thē selues wherby it commeth to passe that none of them dooth his duty, nor seeketh to vpholde the state of the house, but also the parents which are cheef of the house, & ought to remooue those contentions, & put eueryevery man in minde of his duty, are also at contention and strife amongst them selues, and so hauing respect onelyonly to their owne contentiōs, they let the whole house go to hauok caring nothing at all whether it be gouerned wel or euil, yea by reasō of these brawles they confirme the troubled housesholde in their conceiued wickednesse, wherby at last they all togither miserably perish, for these vnhappy contentions of the parents: are the chéef menes to vpholde the cause of that heauy destruction of the whole howsholde. Tho very like reason is of the ministers of the Church (I mene those y^• are faultie in this behalf) for those which are not faultie, as doutlesse through y^e grace of God there are many such, are not offēded with this spéech, for y^e faulty doo greeuously offend and no small parte of y^e cause bothe of the corruptions of the present maners and times doo rest in them: for whereas they ought by doctrin, reproouing and exhorting grauely to helpe the publiqu… state and preuent mischéeues. They d… not as they ought, employ their diligen… heer vntounto, but rather giuegive them selues… those contentions which they hauehave all r… dy stirred vp, then study to followe thei… function and so vnfrutefully they continually weary and offend the congregations that many (the more is to be lamented) d… stubbornly persist & continue in their i… credulity, and so repent not, to their own… destruction, and at the last contemne bot… the Church and the doctrin.

But suche as rather looue contentiou… inuectiues, then quiet preachings, & hau… Ministers must reproue and resist errorsso vsed them selues there vntounto, that the can almost doo nothing els but braule an… chide, obiect to vsus y^e sayīg of S. Paule wh… commaundeth a Bishop to holde fast tha… faithful woord which tēdeth vntounto doctrin that he may be able to exhorte by holsom… doctrin & to cōfute such as shal speak then against. And truly it is néedful that euer… faithful minister should stedfastly cleue t… wholosōe doctrin & ernestly bend him sel… against y^• which is cōtrary, & against suc… as peruert the same, so as he may be abl… with firme arguments to cōfute their peruerstnesse and false oppinion, and so ouerthrow falshod before they can vtter it.

But this may be doon bothe stoutly, and yet modestly, and this graue modestie is to be learned in the writings of the Prophets and Apostles, who although they had prowde enemies, yet notwithstanding did not immodestly rage or brawle in any place of their writings, as some doo at this day: neither vsed any contentions or euil spéeches, but when soeuer they accuse or reprooue their aduersaryes, as y^e préests of Baall, the false Prophets and others, How pechines must be reprouedthey vse not scoffes and cauelations, but with great authoritie and sober woords they handle the matter, as it is euident to be seen in Ieremie and the rest of the Prophets. Yea the Prophet Elias in that conflict which he had with the Préests of Baall about Sacrifices, although he séemed to speake pleasantly: yet not withstanding with those woords hee grauely and worthyly laid open their great foolishnesse, saying. Cry louder, peraduenture your God is absent or els sleepeth. &c.2. Reg. 18.2 Kgs 18

Likewise when Peeter said to Simon Magus. Let thy money and thy self perish togithec. Act. 8. And Paule likewis… to Elimas the sorcerer. O thou childe o… the deuil ful of all wickednes. &c. Act. 1… And in that graue disputacion of Christe against the Pharesies. Mat. 23. he inueieth against their persons indéed, but yet without hatred, anger or malice, and that with so great authority & earnest zeale, that the simple might easely take profit by this doctrin and euidently perceiue they ought to take héed that they suffer not them selues by the false doctrin and hipocriticall life of these to be deceiued. And as they del… with the persons: euē so did they likewise against wickednesse and sin, as against How sinne must be reprooued.the worshipping of false Gods and of Images, for in teaching they had a speciall regarde that the wickednesse and filthinesse of sin might be made manifest, & yet did they not with shamelesse scoffing & taunting diminish the authoritie of their cause and bring the same into contempt. The like may we sée, Esay. 4. 4. where he writeth against Images, in such sort that the very matter it self might cause bothe the reader and hearer to lothe them, and so as it were with his finger to showe they were nothing.

Moreouer they were not onelyonly occupied in accusing and reproouing, and in prouoking the hearers to hate & lothe the same thing, but also when time required so reprooued bothe the persons and the matter, that yet neuerthelesse they euermore preached sundry points of holsom. doctrin to the instructing, exhorting & comforting of the heares. Yea and S. Paule which would hauehave a Bishop to holde fast true doctrin, and to resist those that speak against the same, dooth also of these things grauely A measure must be obserued in reproouingand specially speake and giuegive in charge writing to Timothe in this sorte.

But the Seruaunt of the Lord must not striue, but must bee gentle tovvards all menne, apt to teache, suffering euil men patiently, instructing them vvith meeknesse that are contrarie minded, prouoking if GOD at any time vvill giuegive them repentaunce, that they may knovve the trueth, and that they may come to amendment of life from the snare of the Deuil vvhiche are taken of him at his wil.

And these precepts of y^e Apostle ar no les… to be obserued by the minister of y^e woor… then the other before rehearsed, by whi… some vntruly suppose thē selues to be m… ued to the immoderate heat & sharpness… wherby indéed they destroy more thē bui…

Moreouer many great Clarks now dayes without any iust cause stir vp gré… uous Of such as peruert other mens doctrin.contentiōs, by reason they mista… the sound doctrin of others & so interpre… the same otherwise then it is. And so… this meanes those quiet men that are g… uen to peace, and had rather apply the… selues to teaching, reformation of life, an… edifying of the Churche: are constraine… by force to ceasse from their function an… labour (béeing a thing very profitable) an… to giuegive them selues to their defence, whe… by it commeth to passe that these men,… uen against their willes are wrapped i… contentions. But those that kindle thes… They prouoke other to cōtentiōflames of discord and by that menes prouoke vntounto war, them that are loouers o… peace, greatly offend the maiestie of God… and those again on the other side are bot… before God and man to be excused, whic… stoutly and modestly withstand those iniuryes and excuse them selues, and so yet asmuch as in them is, doo stil prefer peace before war.

In the primitiue Church of Christe, if How in olde time they reformed errorsthere happened any errors or any suspicion of error to arise, they sought the reformatiō and quieting therof far otherwise: to wit, by admonishing, by fréendly communication and brotherly conference. And when any manifest proof of suspected opinion was euidently showed foorth, they receiued the same, and quietly without gainsaying, yéelded them selues, as it may euidently appéer in the reconciliation of Iohn the Bishop of Antioche, Theodoretus and others of the east, with Cirillus Alexandrinus. And by this meanes they suffred not one braule to bréed of another, neither were their contentions endlesse, neither striued they dispitefully amongst them selues, but handled all things with a godly zeale vntounto sound doctrin. But if any had erred and persisted obstinately in his error, then did they admonish al men to beware of him, and to auoid his company, like as Paule bothe taught, and did also Tit. …3.Titus 3him selfe. And by this meanes all things in the Church were in good state and contentions for the moste parte were q… eted. But the ancient fathers chéefly all ages did bend thē selues against th… Against whomè the fathers of the primitiue church contended.which peruerted the soūd doctrin of othe… and went about to stir vp néedlesse cōtions in the Church. And those which the primitiue Churche professed one a… the same religion of Christ, could not eas… ly be stirred to contention amongst the… selues lest they should giuegive occasion the… vntounto their enemies, the Philosophers,… dolatrus Préests, & others of the suttle ge… tils & Heathen, to roioice, or matter wh… by they might be cōfirmed in their error… But they altogither gaue them selues cōcord, cutting of in due times all causes, discord & ioinīg their forces togither, foug… against the Heathen that were enemi… to the church: wherof Constantinus Ma… nus, very excellently admonished the B… shops, but when they folowed not his co… cel but (without all reconciliation) stron… amongst thē selues, there arose at last hée… of moste lamentable miseryes to y^e churc… as the Histories bothe of Arius and Ma… homet doo euidently prooue.

There ariseth also diuerse discords and discentions agongst the ministers of the Some take vponupon them a peculier kinde of preaching.Church, when some of them vse a proper and peculier forme of speaking in expounding matters of Religion and wil binde others to the same although they may perceiue that the vse of those phrases are not profitable nor commodious in those churches, and if paraduēture other wil not vse the like as they doo, by and by they thinck thē not only enemies but also cry out, and say that they are seducers, although they vse not the like, yet as proper and conuenient phrases for the profit and commoditie of their Churches and asmuch to the substance of Religion as the other in their proper and peculier kinde of spéeche doo.

And yet are they so contentious that by no meanes they wil be satisfied except that all those thinges may bee receiued wherwith them selues are delighted. But amongst the olde Fathers this rule was euer obserued, that good faithful and wise men should neuer contend about woords when they agréed in the substance of the matter.

But these obstinate men ought to consider how greatly they prouoke the grauous iudgements and dampnations… God against them, whē they stir vp thes… néedlesse contentions in the Churche, an… so diligently kéep and nurish the same. Saint Paule writeth thus to Timoth… Put them in remēbrance of these thinges, & protest before the Lord that they striue not about woords which is to n… profit but to the peruerting of the hearers. Study to showe thy self approoued to God, a woorkman that needeth no… to be ashamed, deuiding the woord of trueth aright. But stay prophane and vain bablings, for they shall increace to more vngodlinesse. 2. Tim. 2.

Sometimes also some vse obscure and In controuersies touching matters of faith no obscuer kinde of speech must be vsed.opinion or matter in controuersy is to be opened, they vse those woords that may seeme to serue on bothe parts, and by that meanes controuersies are not ended but prolonged. But in questions of controuersie, plaine simple woords are to be vsed, whiche hauehave but one onelyonly true kinde of meaning and cannot hauehave in them two contrary menings: wherfore sith concord ought firmely tobe established, all darke and doutful woords are tobe reiected.

And this also must diligently be obserued, Diuinitie & philosophy may not be mixed.that diuers discords and discentions are stirred vp amongst the Ministers of the Churche, by the mingling of Philosophy with the holy Scriptures, from the which Paule dooth exhort vsus. Colloss, 2. Furthermore we finde by experiēce that the simple doctrin of Christe is troubled, obscured and corrupted by the scholemen, as namely by Alexander, Albertus, Thomas Aquinatus, Scotus and others, for that they deriue principles of Religion out of Philosophy.

Origen a man excellently learned, who Origen.liued long ago, was passingly séen in Philosphy, so that he excelled all others as Eusibius testifieth, yet was it a greater let then help to him in matters of our Religion. For that which is once poured into vsus out of the rumbling stremes of Plato, Aristole, or any other of the Philosophers wil not easely be made silent nor be wéeded out of the minde of the learned, neither yet if they drinck afterwards of the stil and pleasant waters of Siloe, can th… hauehave their true, plain and effectual woor… ing as they ought to hauehave, for if we shou… make the writings of the Apostles a… Prophets subiect to the rules of Philos… phy and mans eloquence, they would loo… their simplicitie, and be obscured and tro… bled because they cannot suffer those pai… ted woords. Yet I deny not but that the h… ly Scripture which is it self indéed wri… ten in a moste excellent apt and natura… order, may be interpreted by skill and o… der of art, so it be not wrested and affecte… Arts must be learned.of which things also the Books of christian doctrin are written by S. Augustine…

Tertulian one of the ancienst fathers a man of excellent learning, in his Book… De prescriptionibus haereticorum, affirmeth that all heresies spring from Philosophy. and that Philosophers are y^• grandfathers of hereticks. There is no felowship betwéen Athens & Hierusalem, no concord betwéen the Philosophical scholes and the Church: christian doctrin springeth from Salomons porch, who hath him self taught vsus to séeke the Lord in the simplicitie of the hart, for those learned men whiche hauehave spent all their time in Philosophy, more then in Diuinitie, and doo therfore better vnderstand the Philosophicall vain of speaking, then the phrases of the holy Scriptures, iudge these Some abhorre the holy Scriptures as barbarus.phrases, barbarus, straūge and rude, and therfore neglecting the propertie of the holy Scriptures, they indeuer to wrest them to their owne reasons: and so not onelyonly the holesome and proper sence of the Scriptures perisheth, but also occasions are offered to many and sundry contentions and sharp disputations. But these things may bee auoyded if we doo speak or write of those things which are contained in the holy Scripture according to the vse therof; and leaue Philosophy and worldly eloquence out of the church to the schooles of philosophers and Orators, Aristotel and Cicero, and not Philosophicall maner of speakingbring Ethnicks into the house of God.

But if the phrases of Philosophie and Sophistrie should bee receiued into the Church and there vsed, I pray you what profit should the simple receiue therby? Or I pray you what profit would the common people take if they should talke neuer so much of Species, Differenti… Relatio, Accidens, Qualitie, Quantiti… Causes and such other trifles? In wha… place I pray you did the Prophets eue… teach any such thing, or once make me… tion of any of these? Nay they did stud… rather to speak plain and simply after th… common and knowen sorte, and to sho… the things appertaining to God and ou… saluation, as cléerly & plainly as migh… be. Wherfore let vsus also study the sam… for if all men of what estate or conditio… so euer they be, would vse the same simplicitie: it would much auail to the est… blishing of the perfet peace and prospe… tie of the Church.

I am not ignorant that Paule vsed th… VVhether it be lawful to vse the testimonies of the heathen.testimonies of y^• wise heathen, as of A… ratus, Menander, Epimenides & therb… Saint Iecom gathereth that we may a… so vse the testimonyes of the Heathen i… the Church, in matters of Religion, y… notwithstanding the doctrin of the chr… stian Church is perfet and pure, withou… the testimonyes of the Heathen: an… Paule hath very seldome and in few places vsed those testimonies.

For who so vseth them ouer muche shall receiue very little profit therby: for it cannot be that the testimonies of the heathen, should hauehave so great force and efficacy as the woords of the holy Ghost.

In déed the olde Fathers hauehave vsed such testimonyes against the Heathen for that those heathen men did greatly credit those testimonies if happely they might bring them by that meanes to the Church of Christe, and knowledge of the verifie. We deny not but that suche testimonyes hauehave in times past béen vsed in the Churche as now also they may be, so that they be vsed moderately, wisely and godly.

But yet for all that the simplicitye How those testimonies are to be vsed.of the holy Scripture must not be included ne mingled with in Phisosophycall reasons or worldly pratlings, for by that meanes the substance of our Religion should be altred and darkned & brought into controuersie.

Neither yet doo I condemne the study of Philosophy & eloquence so y^• a measure be kept in them and the same be doon to a good purpose, and that we abuse them not to vain glory, contentions, brawings, and the hurt of the Church.

Furthermore amongst others this also Of sucht as neuer content them selues with one thing.is a meanes wherby contentions arise and increase, to wit, if learned men content not thē selues with the thing{is} that all ready are found and taught simply out of the woord of God and which are indéed sufficient to the knowledge of true Religion, and vpright life according to the wil of God, to the obtaining of eternall life, but contrary wise indeuer them selues to the vttermoste of their power, to search and bring foorth some new deuise which before hath not béen herd or séen, and when they hauehave found it according to their minde, then with laboured eloquence they extol it and as worthy ware preferre it to their hearers. And whosoeuer is content with those things which Diuerse such are now in the Church of England.hetherto hath not been missused, but hath rightly béen vnderstand, & wil not with them buy those new merchandise, and wil not occupy them selues in those new inuentions, they foorthwith reprooue such and say they are fooles whiche vnderstand not misteryes, and so go they about with all their power to defēd their owne fantasies, and so more and more they inforce them vponupon vsus. And by this meanes arise many sore contentions, betwéene the defenders of these new deuises and the others which cannot suffer them selues to be constrained vntounto them.

Tertulian a moste ancient writer, of whome we made mention before, dooth in his Book intituled De prescriptionibus, showe that in his time there were certain learned men whiche continually did search the Scriptures, y^e they might thence bring foorth some new thing and were wunt alwaies to defend them selues with these woords of the gospel. Seek and you shall finde. To whome he answereth. Math. 7.Matt 7In déed we must séek, but yet onelyonly those things whiche appertain to our saluation, and not straunge things which are nothing necessary, but are rather contrary to the Scriptures and rule of our faith. For like as he which hath Vvhat and how far we may seek.found that whiche is true and right ceasseth from séeking, so he which cōtinueth to séek, testifieth by his séeking that hee hath not yet found the trueth: for there is an end of séeking, beyond the which we may not passe. For the christian faith is not such whose end cannot be found, so that we should hauehave néed alwaies to séek. And this my opinion is confirmed by the doctrin of the Euangelists and Apostles. For in the end of Saint Iohn his Gospel we read that Christe did many things whiche were not written in the same Book of Saint Iohn, for if they should orderly be written, y^e world could not contain Iohn. 20. and 21.John 20them. But he saieth these thing{is} are written, that ye might beléeue that Iesus is the Christe the sonne of God, and that so beléeuing ye might hauehave life through his name.

Furthermore Saint Paule in his last Epistle to Timothe (which Epistle he wrot last of all his Epistles) giueth warning to the minister of the church y^• he continue 2. Tim. 3.2 Tim 3in those things which hee learned of him, in those things I say, whiche are conteined in holy Scripture, which teacheth perfetly & fully all godlines, that the man of God may be made perfet & perfetly instructed to eueryevery good woork. What 1. Tim. 2.1 Tim 2should wee therefore séeke or desire any more? Yea in the first Epistle to Timothe the same Apostle, rebuketh and reprooueth them whiche continually seeke and mooue questions, and are euer learning and neuer come to the knowledge of the trueth, to inioy therby a peacible and quiet minde.

Therfore the ministers that are contented with these, and séek the simplicitie How we may finde the trueth and inioy a quiet mind.of doctrin and faith in the holy woord of God and cleue not to their owne curiositie, but flee that odious, endlesse and curious searching, and mix not any straūge thing in woord or matter, and are not led with ambition, contention, babling, hatred or vain desire of excelling and setting foorth of them selues, these men doo not onelyonly without any further search vnderstand y^• things that appertain to God and so possesse a quiet & peacible minde, but they are able frutfully to teach other the same, & by this menes many striues, contenciōs & euil woords are auoided by menes wherof great offence ariseth & frō y^• which we can no other menes be fréed. That it is euen as I hauehave said: I wil euidently showe by some examples of matters in religion which are in controuersie, about the whiche there are no small contentions betwéen diuerse, so that therby fréendship is vtterly dissolued and the one speaketh euil of the other, whiche thing might easly be auoided, if as I said before they would keep the simple and vsuall forme of speaking contained in holy Scripture, and cast from them the deuises of their owne braines.A controuercy touching sin.

Some there be that fiercely contend touching sin whether it be a substance or an accident: but what I beséech you néedeth these obscure woords? For the simple whome they ought to teach what sin is, knowe not what is ment by these woord… substance or accident. I let slip diuerse other suttle questions, whiche are vsed of some also euen in this question. But let vsus search the writings of the Prophets and Apostles, what they say of sin, and so let vsus learne to followe them and teache as they did.

Dauid saith beholde I was begotten Psal. 51.Ps 51in wickednesse, and in sin did my mother conceiue me: and yet Dauid was neither borne nor conceiued in fornication but in lawful matrimony, of which it is thus writtē. Mariage is the bed vndefiled, Heb. 13.Heb 13wherfore it is euident that the first saying is spoken of the nature of man which is euil and sinful from his conception, and from his mothers wombe. Like as the Lord saith vntounto Noah, That the sences and thoughts of mans hart are Gen. 8.Gen 8wicked euen from his youth. The whiche thing is yet also more plainly expressed by Saint Paule writing to the Romains. cap, 5. thus. For as by one man sin came into the vvorlde, and by sinne death, so death entred into all men, in asmuch as all hauehave sinned. For vntounto the time of the Lavv was sinne in ths vvorld, but sin is not imputed vvhile there is no lavv. But yet death reigned from Adam to Moses in those also which hauehave not sinned after the like maner of the transgression of Adam. &c. And yet the same Apostle in fewer woordes dooth discribe bothe sin the corruption of man, and death through sin, thus saying. Ephe. 2.Eph 2VVe are all by nature the Children of wrath. By these euident grounds of Pr… pheticall and Apostolicall doctrin it wa… plainly in y^e church frō the begīning th… mans nature was euil and corrupt, eu… from his conception, so y^t all are borne sinners frō their mothers wombe, neithe… knowe what is good and iust, neither a… we willing to doo it, neither can we if w… would, like as it is more plainly showe… by Paule, 1. Cor. 2, Rom. 7.

This corruption and vilenesse of man… Originall sin.nature borne togither with vsus the olde Fathers doo commonly call it originall sin, or sin that we hauehave by inheritance. And they call it originall, because Dauid saith In sin my mother conceiued me. And Paule saith vve are all by nature the children of vvrath. And they call it the sin of inheritance because it is written by the same Apostle that sinne and death issued from Adam to all men as it were by a certain inheritance. From this corrupt and filthy nature of man: all wicked motions, cogitations, woords, and déeds doo arise and flowe. And therefore this corruption, although it hath not broken foorth: is called sinne and wickednesse whiche maketh vsus giltie of Gods wrath, so that were it not we were regenerated and lightned by the mercifulnesse of God, through the operation of his holy Spirit we could neuer come to the kindgome of God, as Christ him self dooth witnesse. Iohn. 3. And is not this propheticall and Apostolicall doctrine of the primitiue Churche touching sinne a sufficient doctrine to teache what, and what maner of thing sin is? What néedeth therefore these suttle disputations and distinctions of substance and Accident{is}.There is a sin vntounto death and a sin not vntounto death.

Mark I pray you how plainly, manifestly and bréefely Saint Iohn the Apostle & Euangelist speaketh touching sin. There is a sin vntounto death (saith he) I say not thou shouldest pray for it. EueryEvery iniquitie is sin. But there is a sinne vvvhich is not vntounto death. VVe knowe that vvho soeuer is borne of God: sinneth not, but he vvhichwhich is begotten of God keepeth him self and no euil toucheth him. Again. VVhoso committeth sin: transgresseth the lavv, for the trangression of the law is sin.

Again. VVho so is borne of God an… abideth in him, committeth not sin, b… cause his seed remaineth in him, neith… can he sin for that he is borne of Go… He which committeth sin, is of the deuil because the Deuil hath sinned from the beginning. Also. If vve say vve hau… no sin: vve deceiue our selues, and th… trueth is not in vsus. If vve confesse ou… sinnes, he is faithful and iust to forgiu… vsus our sinnes, and vvil purge vsus fro… all iniquities. If vve say vve hauehave no… sinned: vve make him a lyer, and h… vvord is not in vsus.

In this Apostolick doctrin, there is… contrarietie, for from the beginning o… The regenerated and not regenerated.the Apostles doctrin out of these woords, the church hath made a differēce betwée… those which are regenerated by God, an… those which are not. Those which are r… generated are those which beléeue, whic… hauehave kept the séede of the woord of God, spirit and faith in their harts. And these sin also and breke the Law of God thorowe the corruptnesse of mans nature, yet they sin not vntounto death and damnation. For in somuch as they acknowledg… and bewail the vilenesse of their natures and with true faith stedfastly beleue that through the blood and death of Iesus Christe their sinnes are remitted, and that they are not imputed vntounto them vntounto death, but that the innocencye and righteousnesse of Christe is imputed vntounto them. And because they dayly dye vntounto sin, they are said not to sin, that is to say, not vntounto death, that therfore they should be damned. But they which acknowledge not the corruption of their nature; and lament not for the same, ar not regenerated of God, they want faith and therefore liue according to the corrupt desire of the flesh, and so set them selues wickedly against the law of God. These sin vntounto death, and are sinners, and of the deuil and hauehave no felowship with God.

The faithful then are sinners also, as Saint Iohn sayeth, If we say we hauehave no sin vve deceiue our selues. And yet they sin not, to wit, vntounto death, and that because of the faith which is in them as we hauehave said before. For what soeuer is doon contrary to the law of God is sin. &c.

Thus hether vntounto wee hauehave bréefely declared what the scriptures plainly an… VVhat the minister must do in this controuersie.simply teach vsus touching sin and the nature therof.

Wherefore these ministers of th… Church whiche are contented with thi… simplicitie of the Scriptures, doo very wel and according thereunto let the… teach those who are committed to thei… charge and let them not trouble them selues with these curious and suttle disputations but rather let them exhort thei… auditory to acknowledge their corrupt nature, and so earnestly lamēt this their misery before God, calling for his grace that they béeing regenarated of God by his holy Spirit, may bee made sit thorowe faith, vntounto eueryevery good woork wherby togither with the spirit they may be able to sight euen to the last end against the flesh. This doctrin is fruteful & profitable to the hearers, but suttle disputations bréede nothing saue doutfulnesse and contentions.

Furthermore there is a great contention A controuercy touching iustifycation.amongst many touching our iustification, how men may be deliuered from sin, and iustified before God. In times past they did write and speake, simply and plainly of this matter: but afer that certain curyous fellowes began to handle all things according to their false supposed knowledge, they brought this plain doctrin into question, whether our iustification were substanciall or not.

Also that it was not sufficient to teach that we were iustified by faith onelyonly in Christe sith faith is not without woorks, and they make woorks necessary to attain saluation, and by this controuersye the mides of many were amased & made weake & doubtful, so that they knew not what they should think héerof. And by this meanes (brought into dout) all peace of conscience was taken from them.

How plain and euidently dooth the Scriptures intreate of this matter? The plaine Apostolick doctrin touching iustifycation.Paule saieth, by the woorks of the lawe shall no flesh bee iustified in the sight of God: for through the law commeth the knowledge of sinne: now then without the law is y^e righteousnesse of God made manifest approoued by y^e testimony of the law and the prophets: the righteousness… I say of God through the faith of Iesu… Christe in all and vponupon all that beléeue For there is no difference of persons, fo… all hauehave sinned and are destitute of th… glory of God. But they are iustified fré… ly, that is to say, by his grace, by the r… demption made through Christe Iesus whome God hath set foorth tobe the reconsiliation through faith: wherfore w… conclude that man is iustified by fayt… without the woorks of the law. Rom.

And although these woords of Paul… as touching iustification, be of them s… ues plain and certain, yet neuertheles… as out of a great store he openeth y^e sam… How Abraham was iustifyed.and confirmeth it by the example of Abraham who is the father of them the beléeue. And so plainly saith that Abr… ham was iustified by no good woork{is} (an… hee sayeth so lest we might suppose h… spake onelyonly as touching the woork… of the lawe whiche as hee testifiet… him self to the Galathians was giuegive… 400. yeeres after) but onelyonly by faith a… it is written. Abraham beleeued Go… and it was counted vntounto him for right… ousnesse: he addeth heervnto also these woords. But to him that vvorketh, the vvages is not counted by fauoure but by det, but to him that vvorketh not, but beleeueth in him whiche iustifieth the vvicked, his faith is counted to him for righteousnesse. And yet this man though he woork not to obtain iustification, yet is he not for all that idle but worketh.

And lest any man should say that those things which God did to Abrahā appertained Our faith shal also be imputed vntounto vsus to iustify catiō as it was to abrahamnot to others, he addeth in th' end of the 4. chapter saying. It is not vvritten for him onelyonly that it vvas imputed to him, but also for vsus to whome it shalbe heerafter imputed, vvhiche beleeue in him, vvho raised vp Iesus our Lord from death, vvho vvas deliuered for our sinnes, and rose again for our iustification. And I pray you, is not this doctrin of our iustification plain and euident inough? What néedeth then such suttle and doutful disputations touching the same?

But if any man desire a plainer expositiō A breefer exposition of iustification.of this matter, let him heare the same Apostle writing to y^• Ephesians thus. Go… hath shovved great riches to the age Ephe. 2.Eph 2comming through his mercy tovvard… vsus in Christ Iesus, For ye are saued only by faith, and that not of your selues, it is the gift of God, not of vvorks, le… any man should bost. For vve are hi… vvork manship created in Christe Iesu… vntounto all good vvorks vvhichwhich God hath prepared for vsus to vvalke in.

There are also diuers other testimonies to be alledged, as out of the Galatians which I omit, for that these aforsaid béeing so cléer & manifest are sufficient. For any man may easely perceiue by these that we ar iustified by no maner of work before God, but onelyonly by grace through faith in Christe Iesus, so that God for the blood sake of Iesus Christe dooth not impute to vsus our sinnes, but imputeth to be the obedience & righteousnesse of Christ. Wherfore as faith only receueth Christ, so he with all his merits appertain onelyonly vntounto the faithful, and so he is the healt… and eternall life, redemption and sanctification. Wherfore iustification cannot rightlier be attributed to any thing thē t… faith, for that faith dooth make vsus partakers of Christe and his merits, whiche Christe onelyonly is our righteousnesse and euerlasting saluation. And héervnto also accordeth saying. To him (to wit vntounto Christe) do all the prophets and Apostles bear witnesse that all those vvhichwhich beleeue in him shall receiue remission of sinnes through his name. Also Saint Peeter ioyneth y^e testimonies of bothe the testaments bothe of the Prophets and Apostles, and plainly affirmeth that we receiue bothe remission of sinnes and eternall life by faith. And who dare require any more? Is it noteuidently and plainly showed by these woords by what meanes man is fréed and iustified from sin before God? But where I pray you in all this tretise of iustificatiō are foūd those woord{is} or phrases, whiche these suttle disputers vse to mingle in the intreating therof, as to call it y^e substantiall & incleuing iustice and such like termes, wherfore this question or matter which of it self is euident & plain inough, is by y^e menes of these brablers obscured & called into questiō: wherfore layīg aside those straūge & vnknowē spéeches: let vsus study to folow the sacred and plain spéeches of y^e prophet{is} & apostles which are more cléer & apt to y^e purpose.

Now that we are not iustified and saued by woorks: is alredy by the testimonyes Of good woorks.afore said, sufficiently prooued. And therein also may wee sée wherfore good woorks doo serue, to wit, that God hath or dained them to the end that suche as are iustified, might be occupyed in them according to the law of God, and as he ordained it from the beginning. Therfore whosoeuer is iustified, is iustified by grace before he hath doon any good work{is} and that without any deseruing by the onelyonly faith in Christe, that is to say, by Christe him self. For they are not good woorks till he be iustified, and then they help not to finish that matter, because it was finished before, by the merits o… Christe. But he whiche is iustified thorow grace in Christe, the same is iust and dooth iustly, that is to say, hee dooth good woorks euen as a good frée bringeth foorth good frute. And these kindes of woorks are witnesses of true faith and iustification. But where these signes are not: true faith nor true iustification is not.

And to this end are those sayings of the blessed Apostles as of Saint Iames writing that Abraham was iustified by The doctrin of Iames and Peeter touching good woorks.woorks and not by faith onelyonly, and that faith is manifestly declared by good woorks. Iames. 2. Again, Saint Peeter which biddeth to showe vertue with faith and knowledge with vertue, addeth, For he that hath not these things is blinde and gropeth with bis hands. 2. Peter. 1. But the minde of the blessed Apostles is not to make frustrate and voide both the incarnation, death and merits of Christe by these sayings, for if we be iustified and saued by the Law and our woorks, Christe is dead in vain as Paule testifieth. Wherfore their minde is to teache Sal. 2. 5.vsus, that good woorks make euident vntounto vsus that faith and iustification is all ready come before: and therfore in that they say we are iustified by woorks: their meaning is that those good woorks declare or testifie.

Furthermore when Paule sawe and red these kindes of writings, he was not The apostles did not contēd about good woorks.by and by angry breking foorth with accusations against Iames and Peeter, saying that they peruerted the Gospell of Christe attributing to tittle to faith, and to much to woorks: for look what Péeter or Iames hath writē as touching woork{is}. Paule him self in his Epistles hath written the same. Furthermore in the coūtel held at Ierusalem, the Apostles méeting there togither concluded vponupon the doctrin of iustification, that we were iustified only by grace through faith in Christe, and that we were not purged, saued or made righteous by the law or woorks, yea and Peter, Iames, Iohn, Paule and Barnabas, gaue hands eche to other in token of societie, Sal. 2.& also wrot letters as touching the same thing, as blessed Luke hath diligently written it. Act. 15. and is of vsus expounded in an other place. And that whiche was there concluded: all the Apostles and holy fathers hauehave obserued with one consent, without any controuersie euen vntounto their blessed deathes.

Wherfore when some of the ministers of this our age doo plain and manifestly The contronercy agreed.confesse that we are iustified and purged from sinne and that onelyonly by grace thorow faith in Christe, and not by any good woorks or merits of our owne, yet they teach that good woorks must necessarily folow faith, and are to be doon of the faithful, and that we may not bost of faith only, but rather showe the same by good woorks. Others therfore doo vniustly and without cause so furiously cry out against them, saying that these men deny God and ouerthrowe the Gospel.

But they should rather keep that mutuall peace, which the afore named Apostle{is} did vse amongst them selues. For indéed to tel the trueth, there ar many lewd and light fellowes, which prate of faith & yet are faithlesse, and beléeue not with the hart, and of such speaketh Paule, and reprooueth them that say they knowe God and yet deny him with their deeds, beeing abhominable, vnruly, and reprobate to eueryevery good vvork. Tit. 1.

Also there are raysed more wicked A contention touchīg the diuinitie and humanitie of Christe.and hurtful contentions and discords in the Churche touching the deuine and humain nature of our Saueour Iesus Christe, of which the Scripture dooth also so plainly and euidently instruct vsus that he whiche wil hear and beléeue the same woord, may quickly flée those barbarous and intricate disputations, and stop his eares from those manifest and abhominable blasphemyes. For the holy Prophets & Apostels doo testifie so plain and euidently touching the true diuinitie of our Sauiour Iesus Christe that he is very God, and the eternall and onelyonly begotten sonne of God, that nothing can be more plain or euidently expressed.

And God in Esai the Prophet saith. I Esay. 45.Isa 45am the Lord, and there is no God beesides me. There is no God iust and sauing, but I. Therfore sith God is the only Sauiour, and Iesus Christ our Sauiour, whome not onelyonly the Angel. Mat. 1. Luke. 2. but also the whole Scripture nameth a Sauiour, it is manifestly prooued that he is very true God, with his heuenly Father. But if he were not God he could not be a Sauiour and so our faith should be in vaine. Therfore all those who deny the diuinitie of Christe: go about to subuert our faith and bring man into eternall death and damnation. For wee cannot be deliuered from the same, but onelyonly by our Sauiour Iesus Christe.

Also the Lord in the 35. chapter of Esay sayeth, Speak vntounto those that are fearful. Be ye strong, fear not, beholde your God commeth vvith vengeance, euen God vvith recompence, hee wil come and he vvil saue you.

That this is spoken of Christe who is very God, and came into the worlde to make satisfaction and to saue, may easely and plainly be gathered by the woords which immediatly folowe. Then shall the blinde see, and the deaf hear, then shall the lame man leap and the tung of the dum shall sing. &c. And he which wil confer these things which are written in y^e Euangelists, touching our Saue our Ies{us} Christ with these, shall finde all these to be fulfilled in the comming of Christ the sauiour. Wherfore Christe is God whom Esay did so euidently before set foorth vntounto vsus.

Also Esay in the 7. chapter writeth that the Messiah, Christe and Lord should be borne of a virgin and be called Emanuel which signifieth God with vsus. Again in the 9. chapter he sayeth a Childe shalbe borne for vsus, & a sonne is giuen vntounto vsus, the power is vponupon his shoulders, and his name shalbe called wunderful, the counseler, the mightie God, the euerlasting father, and prince of peace, and the increace of his gouernment, & peace shalbe without end, vponupon the throne of Dauid and vponupon his kingdome. &c. And therfore Dauid long before Esay, called the Lord Iesus Christe bothe his Sonne & his Lord. Of which Christe him self speaketh. Mat. 22. Micheah in his 5 chap. doth fortel that Christe the prince and captain of his people, should be borne at Bethléem. Yet notwithstanding his going foorth or beginning: is from euerlasting. For the same cause Ieremy nameth him y^e séed, sute, or rod of Dauid and also calleth him y^e Lord and liuing God, and our righteousnesse, when as notwithstanding we know that God is our righteousnesse, wherfore of necessitie we must conclude that Christe is very God.

But abooue all other S. Iohn the Euangelist Iohn the Euangelist testifyeth of the diuinity of Christe. …writeth moste euidently touching the diuinitie of Christe, because in his time there arose certain detestable heriteck{is}, which contrary to the true & plain doctrin of the Prophets and Apostles began to deny and impugne the diuinitie of Christe, & other some had euil opinions touching his humanitie. And thus we sée how soone euen while the Apostles yet liued: the Deuil began to sprincle his dead ly poyson in the Church. Against these therfore S. Iohn manifestly setteth foorth the true christian doctrin in these word{is}. In the beginning was the word and the vvord vvas vvith God, and that vvord vvas God and he vvas in the beginning vvith God. And he saieth moreouer. That all things vvere made by this vvord, and that there was no creature which was not created by this word, and therfore himself was not created but was the creator of all things. And y^• this woord is the life & light of men which quickneth and lightneth all men. And lest any man might by this terme woord: vnderstand any other then Iesus Christe the sonne of God, he procéedeth and openeth his owne meaning, and sayeth the same woord was made flesh, that is to say, very man and dwelt amongst vsus, and we did sée his glory as the glory of the only begotten Sonne of the father, ful of grace and trueth.

Also the same Euangelist writeth of Iohn the fore runner of Christe thus. The testimony of Iohn baptist touchīg Christes ciminitie.Then Iohn witnesseth of him saying, I beheld the spirit descending as a Doue from Heauen vvhichwhich remained vponupon him, and I knew him not, but he which sēt me to baptise with water, said vntounto me, vponupon vvhom thou shalt see the spirit descending & remaining vponupon him, he it is vvhichwhich baptiseth vvith the holy Ghost, I therfore savv and doo testifie that this is the sonne of God. Again in the iij. Chapter of the same Gospel Iohn the baptist testifyeth, that Iesus Christe is the true Messiah whom God hath sent into this world, which is also omnipotent and onelyonly quickneth. And in the same third chapter, the Lord many times calleth him self the only begotten Sonne of the Father.

Furthermore in the 5. chapter Christ affirmeth that he hath like power and woorking with the father saying. My father yet vvoorketh and I vvoork also.

The Iewes of that time so vnderstood these woords as hee did make him self equall with God, for Iohn addeth these woord{is}. Therfore the Ievves sent the rather The sonne is of equall substance with the father.to kil him, because he said God vvas his father making him self equall vvith God. By these woords of the Euangelist it is prooued that Christe is of like substance to his father, & of the very same substance with his father, whiche thing about 1200. yéers past, there were some not so learned as froward and peruerse, which did deny saying, that it was not so written in any place of the holy Scripture, when as notwithstanding the very same thing which the godly then affirmed touching the equalitie of Christe in substance with his father did nothing differ from that which Saint Iohn saith, to wit, that he made him self equall with God. Moreouer Paule to the Hebrues saieth, that Christe is the Sonne of God the brightnesse of his glory and the Image of his substance. And he calleth him not only y^e image or figure, but the expres Image of his substāce whō also y^e Angels doo honour. Also Zacharia. 13. cap. writeth thus. Arise O sword vponupon my shepherd and vponupon the man that is my fellovv, saith the Lord of hostes. Strike the shepheard and the sheep shalbe scattered.

And Christe bringeth in those woords. Mat. 26, and affirmeth that they are writen of him. Wherfore let vsus seek none other testimony then this. For in this place of the Prophet which I hauehave alleaged: God the Father calleth Christe Gnamithi, which signifieth my felowe or equall. The 70. interpreters interpret it. VponUpon the man his Citizen. Theodotius, VponUpon the man his neighbour. Saint Ierom, VponUpon the man cleauing vntounto me.

But other some since hauehave more manifestly translated it. VponUpon the man my fellow or equall. Also these translations doo teache that our Lord Iesus Christe is of one substance with the father as the heuenly father him self testifyeth, who also gaue the second time testimony to him by these woords, as in the Gospel appéereth saying. This is my belooued sonne in vvhome. I am vvel pleased, &c. Mat. 3. and 17. Wherfore these testimonyes of the Prophets, Apostles and Euangelists, we ought a great deale rather to credit thē the vain & blasphemous trifles of Arrius, Seruetus and others. Christe saieth in the 6. of Iohn. This is the vvork of God, that you beleeue in him vvhome he bath sent. and this is the vvil of him that sent me, that eueryevery one vvhichwhich seeth the sonne and beleueth in him: hath eternall life, and I wil raise him vp at the last day. I am that bread of life whiche descended frō Heauen. Verely, verely I say vntounto you, he vvhichwhich beleueth in me hath eternall life. And Péeter hearing the woords of Christe, pronoūceth this excellent confession and foūdation of our faith saying. Thou haste the vvords of eternall life, and vve beleeue and knovv that thou art Christe that sonne of the liuing God. Again the Lord saith in the 8. of Ioh. before Abrahā was I am, which w^tout all dout, he spake of his diuinitie, & not of the humain nature. Also in the 9. chap. of y^e same Euangelist, whē Christ asked y^e blinde man whom he had restored to sight sayīg. Beleeuest thou in the sōne of God? & he answered & said, Christe is adored.vvho is he (O Lord) that I might beleue in him? Iesus said vntounto him thou hast seen him, and he vvhichwhich talketh vvith thee, the same is he, & he said I beleeue Lord and he vvorshipped him.

Likewise the Apostles worshiped Christ ascending into Heauen. Luke. 24. And Iohn 10. chap. Iesus did so euidently and plainly affirm that he was the true sonne of God, that euen the Iewes did easely perceiue it, who vnderstood the woords of Christe better then the Arians or Seruetians, for they took vp stones to hauehave stoned him, because say they, thou speakest blasphemy, for thou beeing a man makest thy self God. But against these the Lord did euidently prooue his diuinitie as in the end of the Chapter it may appéer. And Esay beholding the maiestie of God sitting vponupon a throne: prophesied of the great blindenesse of the Iewes. But Iohn reciting y^e woords of that prophesie. cap. 12. addeth saying. Esaias spake these woords vvhen he see the glory of him and spake of him, that is to say of our Lord Iesus Christe, for within a little after he sayeth. But many of the Rulers also beleeued in him, that is to say in Christe.

And afterward in the 14. of Iohn, Christ saith to his disciples. Let not your harts VVe must beleeue in none but in God.be troubled, beleeue in GOD and beleeue in me. And again in the 17. he sayeth. This is eternall life that they knovv thee to be the only and true God, and Iesus Christe vvhome thou hast sent▪

Also in the same chapter he sayth. Now therfore O father glorifie thou me with the same glory vvhichwhich I had vvith thee before the world was made. And Thomas falling prostrate before Christe cryeth, My Lord & my God. Finally Ioh. so finisheth his Gospel, that he layeth this to be the conclusion and the ground of the whole history of the gospel which he had written, that is, that we might beleeue that Iesus Christe is the Sonne of God, and so beléeuing we may hauehave euerlasting life.

And Paule dooth no lesse euidently testifie of the diuinitie of Christe, vntounto the Romains. 9. saying. Christe concerning the flesh, that is to say, conc…rninig his humain nature came of the fathers, and yet is God abooue all things blessed for euer. Furthermore he witnesseth y^• same in diuerse other places of his epistles, but chéefely 1. Cor. 8. Coll. 1. and Heb. 1. And last of all Saint Iohn the Euangelist taketh away all scrupulositie and doutfulnesse héerof writing thus. But vve know that the Sonne of God came and gaue vntounto vsus a minde that vve should knowe Christe is God and eternall life.him vvhichwhich is true, and vve are in that trueth, euen in Iesus Christ his sonne, he is true God and euerlasting life. Now sith we hauehave brought so many euident testimonyes of the diuinitie of Christe, let any man say whether I spake not the trueth at the first when I said that the diuinitie of Christe could euidently be prooued by the woord of God, so that nothing can be more plainly desired. And therfore let vsus in no wise harken to those triflers which deuise and take vp suche intricate disputations, to the troubling of plain and simple men.

Now by this kinde of doctrin which he God is one substance … is not deuided into iij. Gods.thervnto we hauehave expounded: there is not as some scoffing merchāt{is} obiect against vsus, taught two Gods, to wit, one which is the father of our Lord Iesus, and th'other Ies{us} Christe the sonne of God: yea and so ad héerunto the third, to wit, y^e holy ghost, for God is a substance which by no meanes can be deuided or parted in sunder.

And he is one onelyonly and euerlasting God, who hath reueled him self in his woord (which we beléeue, and wherwith we content our selues) and therin he nameth himself, the Father, the Sonne, and the holy Ghost, which are indéed distincted the one from the other, and yet are they but one God: for the same scripture wherby the maiestie of God is made manifest vntounto vsus, dooth plainly teach that the Sonne is not seperated or deuided from the Father, but that hee is of the same nature with him; as Saint Iohn hath taught vsus, as before I hauehave recited saying. In the beginning vvas the vvoord and the vvoord vvas with God, and that vvoord vvas GOD.

Marke héere that he sayeth the woord was with God, and that the woord was God. For although the woord was with God, yet was that woord God or God was that woord.

Also in the 10. of Iohn, Christe sayeth. I and the Father am one thing.

And be speaketh not of the vnitie or consent of the wil and mindes, but of the vnitie of the substance, power & maiestie, for he wil prooue that none hath power to take away his sheep out of his hands and therfore vseth this reason. No man hath power to take thē out of my fathers hād for he is aboue all, therfore no man can take thē out of my hand, because I and the father am one, therfore I hauehave like power to defend my sheep. And yet he speaketh more plaīly to Philip sayīg. Ioh 24. Philip he vvhichwhich seeth me seeth the father. Dost thou not beleeue that I am in the father and the father in me? Diuerse like sentences there are also to this same effect in the same place.

Also to the same end are the woords of the Lord Iohn 8. in the whiche he affirmeth that he procéeded and came from the father & calleth him self y^e light of the world. For like as laigh or brightnesse o… heat proceed from the globe of y^e Sun, neither yet are seperated from the Sun,… also the sonne is not seperated from th… father, neither the holy Ghost from the f… ther Iohn. 14. Iohn. 15.John 14John 15and the Sonne. And as touchin… the holy Ghost, Christe speaketh plainly thus. The comforter euen the holy spirit vvhichwhich the Father shall send in my Iohn. 16.John 16name he shall teach you all things. Again. VVhen the comforter shall come vvhiche I vvil send vntounto you from the father, euen that spirit of trueth vvhichwhich proceedeth from the father he shall testifie of me. Again. That spirit of trueth shall glorifie me, because he shal receiue of me that vvhichwhich he shall tel you. All that my father hath is mine, for I hauehave said he shall receiue it of me, vvhichwhich he shall shovv vntounto you. Wherfore it is euident that the Father, the Sonne and the holy Ghost, be one God in one onelyonly vndeuided substance of Godhed. For as in one Sun thrée distinct things are euidētly A similitudseen, that is to say. The body of the Sun from the which light or brightnesse dooth procéed, and from them bothe heat: and yet notwitstanding there are not iij. Sunnes but one whole & vndeuided sun, neither yet dooth this vnitie let wherby these three things should not be distincted, so that eche hauehave his owne propertie, for the body of the Sun is not the light, neither is the heat of the body nor the light: euen so the vnitie of the diuine substance dooth not make that the Father hath béen incarnate or dead for vsus, or that the Sonne is the Father, or the holy Ghost the Sonne or the Father.

For the Scripture dooth manifestly distinct them, and attributeth to eche of them his propertie. The Father sendeth the Sonne into this worlde. The Sonne is sent into this worlde and is made man in the Virgins wombe, dyeth on the Crosse, commendeth his soule to the Father, he dooth and speaketh those things whiche in the History of the Euangelists are mentioned of him. The holy Ghost procedeth from the father and the sonne, as we hauehave all redy showed by the woord{is} of Christe, and he hath those propertyes which are attributed to him in the woord of God.

But there was in times past certain curious searchers (of which there are no The properties of the persons in one Godhed must not be confounded.small number in this our age) which did confound the properties of the father, the sonne and the holy Ghost, which also receiued a iust rewarde, euen the sting and torment of conscience, so that at the last they knew not what they should thinck. These would not be contented with the simple and plain spéech (as often it happeneth) for wheras the olde fathers after the Apostles time vsed certain termes agréeing to the holy Scripture for the explicating of this matter as Trinitie, Vnity, Person, and the distinction and propertie of persons, they altogither refused these (as many doo in this our age) which wold knowe more then God had reueled vntounto thē by his woord, for God hath made him self manifest vntounto vsus as we hauehave declared before & héer more plainly wil showe, to wit. First that there is one God in substance as these woords doo manifestly declare when he sayeth. Heare O Isarel the Lord thy God is one God, which words Christe bringeth in Mark the xij.

Secondly this one God hath reueled him self to be distincted into thrée persons, to wit, the Father, the Sonne and the holy Ghost, whiche Dauid confirmeth Psal. 33. saying. By the vvoord of God were the heauens made, & by the breth of his mouth the host of them.

Also the Lord him self euidently commaundeth to baptise in the name of the father, of the sonne, and of the holy ghost. And as we are baptized, so we ought to beleeue, like as the articles of the christian faith, or our Créed dooth teach vsus to beléeue. And to ascend to a further reuelation and knowledge, it is but the curious and foolishnesse of man, and also dissobedience and ingratitude, and therfore a wicked thing.

Consider what chaunced to Moyses and what answere he had of God when he desired to see him euen as he is in glory: the answere was made vntounto him. Thou shalt not see my face, for no man shall see me and liue. But when we shalbe deliuered from this corruption, then shall we see God euen as he is, as Iohn testifieth. In this present life certain signes and shewes are giuen to Moses, with the whiche bothe he and eche man els must content him self. And these are at large set foorth Exod. 33. and 34. That which remaineth to be séen, we must wait for it vntil we come to y^• place where we shall beholde him perfectly, and in the meane time let vsus beholde him: with the eyes of faith, as we are sufficiently taught by his holy woord. Remember the woords of the wise man sayung, Search not for things past thy capacitie and things to mightie for the, thou shalt not search, but vvhat God hath commaunded thee think on them. It is not necessary for thee to see those things vvhichwhich are had frō thine eyes Ecclesiasticus. 3. And this serueth for the peace of conscience and publique quiet in the Church of Christe which otherwise by the curious and rash searching of vnquiet spirits is troubled and at the last quite ouerthrown.

Moreouer holy Scriptures speake of Of Christes humanitie.the incarnation of Christe, with no lesse simplisitie and plainnesse: for they manifestly teache that he took very mans nature of the body of the blessed virgin Mary, and in all things was like vntounto vsus, sin onelyonly excepted, and that he was borne true God & true man. And therfore he is called in bothe the Testaments the frute of the wombe of Dauid and Mary. Of this Paule euidently testifieth. Philip. 2. Heb. 2. And S. Iohn testifieth saying The vvord vvas made flesh: not that the diuinitie was turned and chaunged into the humain nature, but the Sonne of God took (for Paule vseth the same woord) true humain flesh, that is to say, mans body and soule, and ioyned, this humain nature to him self into one person, or in the vnitie of person, as the olde Fathers call it, that these twoo things, true God and true man might be one Christe our mediator and redeemer, so that eche nature might be in one euen in Christe, & kéepe his propertie wholly and vnconfused.

And therfore Paule saith, that he preacheth the Gospell of the Sonne of God whiche was borne of the séede of Dauid according to the flesh, and was declared to be the Sonne of God in power &c. Rom. 1. Peeter sayeth That Christe suffred for vsus in the flesh. And Christe him self sayeth that he was called of Dauid bothe his Sonne and his Lord. And Micha writeth saying, That he vvhiche is borne in Bethlehem, his beginning is from euerlasting, that is to say, The Messiah, is bothe true God and man.

And truely by the glorification and ascention vntounto the right hand of God (whiche folowed his passion) the humain nature The glorifying of Chrstes body taketh not away his humain naturewas in déed glorified but yet not taken away or turned into the nature of God, or confusedly mingled the one with the other. For the Lord him self witnesseth that the Sonne of man shall come to iudge bothe the quick and the dead, and that those which wounded him, shall beholde him euen as they wounded him.

And blessed Stephen beheld the Lord at the right hand of God in the heauens Act. 7.Acts 7hauing the very same humain body wherwith he ascended into heauen and sitteth on the right hand of God.

For if the Lord Christe should hauehave put from him the veritie of his humain body and not retained a naturall body: then that indissoluble band of the vnitie of the person should be broken; and then there should be preached but onelyonly half a Christe as he which were onelyonly God and not man.

But our faith beholdeth and leaneth vntounto him which remaineth and abideth very God and very manne euen Iesus Christe.

Furthermore his true flesh sitting at the right hand of God bringeth vsus this consolation, to wit, that it shall come to passe that our flesh shalbe raysed from the dead and be taken into eternall felicitie.

Wherfore those troublesome disputations of certain whiche begin to write and teach in this our age that all the glory of the diuine maiestie of Christe is effused & poured into the humain nature so that as the diuinitie, so the humanitie is present eueryevery where and therby they take away the propertie of the humaine nature in Christe, renuing that filthy opinion of the Eutichians which long agone was condemned,

This pernitious doctrin of them that maintain the body of Christe to be in eueryevery The plain and euident iudgment of the Scriptures touching the heauens of the blessed.place hath also brought into the Church another monstrous opinion neuer heer to fore heard of amongst y^• Christians, to wit, that the heauen is eueryevery where, and that there is no certain place appointed for the godly. Wherfore if the heauens be also eueryevery where, so as they are not onelyonly abooue but also in the earth beneath, yea eueryevery where, then must it come to passe by this vbiquitie that the very deuils be ni the Heauens also &c. But the doctrin of Christe and of the Apostles, as also the Catholick & true faith, whiche euer yet hath béen allowed and confessed in the Churche dooth plainly ouerthrowe that opinion. For yet hetherunto it hath béen truly beléeued by the woord of God that the Heauen is a place ordained of God for the blessed, for abooue the sight of those heauens whiche wee now beholds and distincted from them, and far distant from the Earth and therefore muche farther (as Saint Luke writeth 16.) distant from hel, where the deuil and damned doo liue, who hauehave no parte in the Heauenly habitation of the blessed. Christe, who best of all knew what and where heauen was, calleth it the place and house of his Father. Iohn. 14. Furthermore in the history of Christes ascentiō it is by euident reasons showed that he ascended farre abooue the Clouds and sight of the Skyes and was receiued into the Heauen the place of all the blessed like as it manifestly appéereth in the Gospel, in the Acts of the Apostles & diuers other places of the Apostles writing{is} as also expressed in the articles of our Creed. And frō this heauen in true humain nature shall the Lord cōe again (for they shall sée him whome they hauehave wounded) and shall descend in the cloudes to iudge both the quick & the dead, and this iudgemēt béeing finished: he shal take the faithful bothe in body and soule with him into y^e heuē on high the place of the blessed as Paule euidētly teacheth by the woords of the Lord. 1. Thess. 4. and Philip. 3. Wherfore let bothe the minister and his auditory be contented with this cléer certain simple and comfortable doctrin and rest in it and shake of those vain trifles of the vbiquitie of heauē: yea let this cōtrouersie be an example to tech vsus y^• these vnhappy brawles which bréed so great offēce in y^• church of christe, may easely be remoued if we can content our selues with the trueth and simplicitie of the holy Scriptures. For therby we shall so fully & perfectly be taught that we shall hauehave no néed of any straunge proude and contentious disputations.

Likewise there hath béen sharp disputations Contronersy about the Lords Supper.abooue these 47. yéeres touching Sacraments, and chéefely about the holy Supper of our Lord Iesus Christe. For one parte teacheth that the Supper of the Lord is not a bare signe, significatiō and commemoration of Christe, by the which not onelyonly his body and blood is signified and kept in memory, but that Christ him self is present at his Supper, and that his true body and true blood is giuen and receiued togither with the bread and wine, not onelyonly of the beléeuers, but also of the vnbeléeuers and vnworthy.

The other parte teacheth that the Supper of the Lord is a signe indéed, or a signification and commemoration of the body and blood or passion of Iesus Christe: and yet it is not a naked or bare signe, but a Sacrament or sacred pledge of the diuine grace and gifts of Christe, neither is it an vneffectuall, sained or vnfrutefull commemoration, but by the Spirit and true faith it is an effectuall and holsome commemoration of the Passion of Christe, and the Lord him selfe is present at the Supper to the faithfull, for otherwise were it not the Supper of the Lord.

And there is not onelyonly bread and wine receiued in this supper as they doo eat and drink in common Suppers, but the true body and blood of Christe is receiued to life eternall and that of the faithful onelyonly and not of the vnfaithful and vnworthy, which receiue the Bread and the Cup of the Lord to their iudgement. Also that the faithful doo giuegive thanks to God, and that they are mutually knit togither in one body vnderunder one hed euen Christ, and that by this action they professe their faith as hetherto it hath been the maner in the church of Christe, either to teach or write concerning this matter. Wherfore if this plain order had béene obserued, there had béen no discord in the Churche about the supper of the Lord. But because certain new termes and Philosophicall additions or rather Sophisticall, began to be mixed by little and little vnderunder the Pope with his simplici…ie, yea and because some at this day not beeing contented with the olde simple plainnesse, and stoutly retaining the foresaid new deuises, are raised odious and vehement contentions contray to the true nature of the Sacraments whome. God did ordain to nurish peace and looue, and not to kindle discord, contention and hatred. For if they of whome I first spake must open to vsus the maner of the presence of Christe The maner of Christes presēce and how he is aten.in his Supper and of the Partaking of his flesh and blood: they answere that Christe is bothe present and receiued in the Supper substancially, corporally and with the very mouth, that is to say, his body is eaten with the mouth euen of the vnfaithful, and that because the Lord said Take ye, eat ye, this is my body, this is my blood. For say they, these woords are substanciall and effectuall, and therfore they ought to be vnderstand simply and according to the very letter and woords them selues. But the other say that by this meanes there is added to the plaine woord of God, a straunge and papisticall glose, contrary to the nature of the Sacraments, founded and ordayned by the Popes law. Distinct. secunda, de consecra. Ego Berengarius. &c. For the Lord (say they) in his last Supper, as it is knowen to all men, instituted a certain action or maner of dooing, which might be an admonition, exercise, and commemoration (for thus he plainly sayeth. Doo this in remembrance of me) and an holy signe or Sacrament of that thing, which the Lord once finished on the Crosse, so that it neither may nor can be doon again: to wit, that he gaue his body to death for vsus, and shed his blood for the washing away of our sinnes, and so once sacrificed him self vntounto God. Wherfore touching this his commemoration & holy sacramēt he hath spoken Sacramentally: for this is a sacramentall kinde of speaking and euermore vsed in the Churche, as appéereth by many examples of bothe the Testaments where the names of the things signified, are attributed and giuen to the signes.

For Circumcision is expresly called the couenaunt of God, and y^e Paschal lamb is called the Passouer, yea, the sacrifices are called sin, sanctification and clensing of sinnes, and Baptisme is called the fountain of regeneratiō and clensing. &c. And yet was there neuer any man in the primitiue Churche that contenciously defended or said that any of these were substantially the thing it self which they were named for. In like maner the Lord in his supper called the Bread & wine his body and blood, béeing in very déed but y^e signes and Sacraments of his true body and blood.

And the Scriptures doo thus speake of Sacraments, to the end that we might not cleue only to the outward signes: but chéefely to the things signified, and that we may knowe that those whiche receiue the Sacraments by true faith according to the institutions of God, are also made partakers of the things signified: and by this meanes we receiue it holsomly and frutefully vntounto eternall life, that is when we receiue the same spiritually by faith, and not carnally, corporaily and with the chawing of mouth.

After this sorte therfore is our Lord Iesus Christe present in his Supper, and so is his fleshe and blood eaten in very déed vntounto eternall life.

But because that the vnfaithfull hauehave not eternall life it followeth that they receiue not the body and blood of Christe, whiche béeing receiued giueth euerlasting life, they therfore receiue the Sacrament onelyonly of the body and blood of Christe to their condemnation as Saint Paule writeth and that because of their vnbeléef wherby they ar made vnworthy

The Lord him self in the 6. of Iohn expoundeth this matter, where he first teacheth that his flesh & his blood (and not any other thing els) is the only very true The Lord him self expoundeth this controuersy.meat and drinck vntounto euerlasting life.

And therfore who soeuer will hauehave eternall life, must eat and drinck his body, and blood. Furthermore he euidently showeth how his very body and blood is eaten and drunck. For he sayeth. I am that bread of life, he that commeth vntounto me shall neuer hunger, & he that beleeueth in me shall neuer more thirst. Wherfore to eat and drinck is nothing els as Christe expoundeth it, but to beléeue. Again when the Capernaits vnderstood his woords of eating and drincking his flesh and blood corporally and carnally, that is, that they should eat his flesh and drinck his blood with their mouth and téeth, he willing to remooue this error from their mindes, expoundeth his owne meaning in these woord{is}. The flesh (to wit fleshly eaten as they took it) profiteth nothing, it is the Spirit that quickneth, for the vvoords vvhiche I speake vntounto you are spirit and life. Wherfore it foloweth that his very flesh and very blood must be eaten and drunck spiritually by faith.

But in his last supper the Lord speaketh of none other flesh and blood then that whiche hee spake of before in the 6. of Iohn, because indéed he hath none other humain body but one, the which both before his Supper and afterwarde at his Supper was euermore all one.

Moreouer Saint Augustine lib. 3. de consensu Euangelistarum. cap▪ 1. dooth plainly affirme that Saint Iohn the Euangelist did not make mention of the body and blood of the Lord in the last Supper as the other euangelists hauehave doon, for that the Lord him self in an other place, (to wit in the 6 of Iohn) hath at large expounded the same. Wherfore, although the Lord in his last supper did ad an outwarde signe for a remembrance, vntounto his body and blood, yet can it not be receiued any other way vntounto saluation thē by that which he hath al redy declared in the 6. of Ioh. This also is tobe considered that Sacramēts are the seales of the righteousnes of faithsacraments are signes or as Paule sayeth seales of the righteousnesse of faith which are added to regeneration and iustificatiō béeing the principall parte, and sum of the gospel touching faith in Christ, & therfore they are somwhat inferiour to the gospel, for so Paule saith y^• he was sent not to baptise but to preach the gospel. And therfore euen all they which be vnderunder y^• Pope him self confesse with one consent that the gospel is of more valure thē the sacrament{is}, for what resonable man at any time hath contended saying, that regeneration and iustification cannot be effectually & true, except it be substātiall, that is to say, that those which be regenerated by the Spirit and iustified by faith in Christe, are not regenerate & iustified, except they hauehave in them the whole body and flesh of Christe substancially and corporally? Why then should wee attribute more to the signes (which are indéed inferior to the doctrine of faith) then to the Gospell and doctrine of faith it self? for man is regenerat by the spirit of God & iustified by faith in Christ (as Nicodemus, Cornelius and the Eunuch of Quéene Candace are examples) although in this regeneration and iustification he hath not in him self the Lord corporally and carnally. And cannot he receiue the signe profitably by faith and the spirit except he eat & drink the body and blood corporally and with the bodyly mouth?

And as touching the true body and blood of the Lord (of the which bread & wine in where the very body of Christisthe holy supper of the Lord are sacramēts and pledges) not onley the scriptures but also the articles of our faith teache vsus, that our Lord Iesus Christe hath a true humain body, with the which he did sit at the table with his disciples, and wherof he said. Take ye, eate ye, this is my body And sith they did not eate that same body corporally: it must of necessitie followe that these woords.

Take ye, eate ye, this is my body, are not to be vnderstand according to the veryletter, but that they hauehave a spirituall and not a corporall meaning,

For with the same body he arose from the table and went foorth with his Disciples into the Mount Oliuet, and the next day was crucified dead and buryed with the very same body he ascended into heauen, and is now therfore no more with the same héer in Earth, but is in Heauen, as he plainly taught by the Sermon whiche he made at his last supper, which woords so manifest and so often repeated, ought to be of no lesse authority and waight then these, This is my body. Wherfore that which the Papists ad, saying, substancially and corporally, is a certain glose manifestly repugning the woords and interpretation of the Lord and true faith, and therfore woords nothing appertayning to this purpose.

But such as are of the contrary minde answere this place, saying, that whē they say corporally and substancially, they vse Christes body is no body.not this woord substantiall after a grose maner, as to signifie a sensible carnall body, and therfore for the declaration héerof some of them ad héerunto this saying, that it is substantiall indéed, but yet not according to the maner of y^e qualitie, quantitie or circumscription of place. But this exposition is not taken from the pure and liuely fountain of the woord of God, but from the troubled puddles of Sophistrie, and is a glose partely taken from Thomas of Aquine, in the 3. parte of the 76. question. But letting these passe, we answere, if the body of Christe be not in the Supper according to quantitie (as them selues say) neither yet circumscript or contayned in a place as in a place, sith all bodies are circumscript and contained in some place, it must necessaryly followe that Christes body is not corporally present in the Supper, whiche thing also we our selues doo beléeue and teache. Wherfore it is of necessitie that this spirituall and Sacramentall woork, be also spiritually and sacramentally vnderstand and not corporally. &c. Wherfore then dispute we or contend any longer about this matter? Are not these things plain inough?

Again, therfore it euidenly appéereth and may easely be perceiued that if we obserue and kéep the simplisitie and propertie of the holy Scriptures, and obediently follow the same, vsing the phrases and spéeches of the Scriptures, that then these things may easely be vnderstand, and so concord be established and preserued: but if straunge woords and formes of speaking be mixed with the Scriptures (which by y^t menes ar so interpreted, that they can very hardly be vnderstād of the simple and ignorant) thē contrary oppinions at brought in, y^e matter it self is obscured, contentions & discorde are raysed and spred abrode. But I hauehave hetherto recited certain examples that by thē they might learn and as it were w^t their eyes beholde euen that which at the first was our purpose to doo, to wit, that if the ministers of the Church▪ would be contented with the godly simplicitie which is set foorth in the woord of God and would not mingle therwith straunge and new found things: it might come to passe that these pernitious contentions and discords might be quite taken away, and so the people who are committed to their charge: might of them be frutefully instructed. Otherwise what frute or what sound doctrin can the simple man receiue to the edification of him self by these contentecious sermons whiche Vnfruteful. Sermons.onelyonly intreate of matters in controuersy and in dout, and ouerflow with euil spéeches, brawlings, nips, and taunts, and therfore build not vp faith and charitie, destroy not wickednesse and sin, exhort not to good woorks nor comfort the afflicted: but rather offend and disquiet the mindes of the simple, gréeue their harts and kindle discorde and variance.

These are not the frutes of the Spirit, Salla. 5.but the woork{is} of y^e flesh against the which the wrath of God dooth iustly burn: and therfore these contentio{us} ministers of the church doo greatly sin against the maiestie of God; and prouoke his vengeāce against them selues. But now let vsus speake of Ftutefull Sermons.good and profitable Sermons, and see what Christ him self hath taught, & what he hath cōmaūded his ministers to teach and how also the blessed Apostles his seruants hauehave obserued this his cōmaundement. Let vsus now sée what the Apostles preched through y^e whole world, how they conuerted men to God & what they commaūded vsus to preach in y^e name of Christ. And although these things are at large declared in y^e word of God, yet I wil as bréefly as I may intreat of them and so touch eueryevery thing summaryly.

Saint Mark the Euangelist hath set foorth vntounto vsus a bréef, but yet an excellent what and how Christ preached.and manifest some of all the Sermons of Christe, in these woords saying. Iesus came into Galile preaching the Gospel of the kingdome of God, saying the time is fulfilled, and the kingdome of God is at hand, amend your liues and beleeue the Gospel, Mar. 3. Wherfore the summe of Christes Sermons was to preach the gospel of the kingdom of God. And of the gospel these are y^e cheef points.

First that God hath prepared his kingdome for vsus, and that he offereth the same fréely vntounto vsus, and tbat he is ready to imparte the same to vsus, and to receiue vsus in to it.

Secondly to th'end that we may come to that kingdome and obtain the same that we must acknowledge our corrupt nature and sin and so repent.

Thirdly that before all things we must beléeue the gospel by the which is showed vntounto vsus, that God our moste merciful father of his frée grace hath giuen vntounto vsus his onelyonly begotten Sonne that he might be our Sauiour, and that he was made man, and crucified for our sinnes and rose again from the dead for our iustification, and that he is the only and alone true mediator by whome we are reconciled vntounto God and obtain forgiuenesse of sinnes and eternall life. For so Christe in his other sermons hath expounded these chéef points as it may easely appéere in the writings of the Euangelists and specially in the gospel of Saint Iohn,

And as Christe him self did continue what Christ hath commaunded to be precheedby the space of thrée yéeres preaching this doctrin of the Gospel, and mixed not any other straunge doctrin with it, so he commaunded his disciples to preach the same Gospel, and therfore in Saint Mark he chargeth them saying. Go ye into the vniuersall vvorld, and preach the Gospel to eueryevery creature. VVhoso beleeueth and is baptised shalbe saued, but whoso beleeueth not shalbe condēned.

And again in the Gospel of Saint Luke Luke. 24.Luke 24he sayeth. Thus it is vvritten, and so Christe ought to suffer, and rise againe the third day from the dead, and so remission of sinnes and newnesse of life to be preached amongst all nations in his name. Wherfore by these woords we may throughly perceiue, that first the preaching of repētance for the reforming of our sinful life, and then secondly the doctrin of faith in Christe in whome we hauehave remission of sinnes, and all things els necessary to eternall saluation, are the twoo chéef and principall points of sound christian doctrin. The which twoo the blessed Apostles did onelyonly apply them selues vntounto, that the world might throughly, faithfully and plainly be instructed therin.

For when Peeter was asked of the what the Apostles preachedIewes (whose harts were pricked with sorow for their sinnes) what they should doo, he answered: repent and be baptised eueryevery one of you, in the name of Iesus Christe vntounto the remission of sinnes.

Also when hee stood before the Senate at Ierusalem togither with the other Apostles, Act. 2.Acts 2and there defended his office and doctrin, amongst other things he saieth. Act. 5Acts 5This Christe (I say) hath GOD lift vp with his right hand, to be a Prince and Sauiour, to giuegive repentance to Israell and remission of Sinnes.

And Paule, when he had called togither Act. 20Acts 20at Miletum the Ministers of the Church of Ephesus sayeth to them.

I hauehave kept back nothing that vvas profitable for you, but hauehave showed and taught you openly, through eueryevery house, testifying bothe to the Ievves and Grecians, the repentance tovvardes God, and faith through our Lord Iesus.

The same he also professed before king Agrippa and Festus the President of the Romains saying.

Iesus said vntounto me, I send thee vntounto the Gentiles, that thou mayest open their eyes, that they may be conuerted from darcknesse to light, and from the povver of Sathan, vntounto GOD, that they may receiue remission of Sinnes and hauehave felovvshippe amongst the Saints, through faith in me

Héere vntounto also appertayneth that whiche is written by the Apostle. 1 Cor. 2 I when I came vntounto you brethern came not vntounto you vvith gloriousnesse of vvords or wisdome preaching vntounto you the testimony of God. For I shevved my felf to hauehave knowledge of nothing els amongst you, but of Iesus Christe and the same crucisied, and I vvas vvith you in much vveaknesse, feare & trembling. Neither stood my speech or preaching in the persvvading vvoords of mans vvisdome, but in the euident povver of the spirit, that your faith might not stand in the vvisdome of men, but in the povver of God.

Again in his Epistle to Titus chap. 2. he comprehendeth the whole some of christian doctrin in these woords. The holesome grace of God hath shined vntounto all mē, teaching vsus. &c. To this short and perfet sum of doctrin he in th'end addeth. These things speak, exhort & reproue vvith all authoritie. Se that no man despise thee. As though he said, there is none other thing that thou shouldest be careful of, for these whiche I hauehave rehearsed are the true and chéef points of true and soūd doctrin, which if any man doo handle and vse a right he néed not fear to be depised.

And this Apostle when he had set down we must cast frō vsus all contentious disputations.in his Epistle to Timothe these chéef points of sound doctrin, immediatly hee sharply condemneth vnprofitable and curious disputations and contentions, and sayeth. If any man teach otherwise and consenteth not vntounto the holsome words of our Lord Iesus Christe, and to the doctrin vvhiche agreeth to godlinesse: he is puffed vp and knoweth nothing, but douteth about questions and strife of vvords, wherof commeth hatred, strife, bravvling, euil surmising, vain disputations of men of corrupt minde, by the which the trueth is cleene taken avvay vvhiche thinck that gain is godlinesse. Seperate thy self from such. 1. Tim. 6.

So great labour, woork and diligence what is the matter of holsome doctrin.dooth the sincere doctrin of repētance and faith in Christe require, if we wil out of bothe the Testaments hauehave fit doctrin to admonish, comfort, and reprooue to edification, that the minister in no wise shall need to take care for any other doctrine or yet to bend his minde or study to brawles and vnprofitable disputations. For if he wil doo that which the Lord him self hath commaunded, and the Apostles hauehave commaunded vsus to teach, then shall he rightly instructe his hearers what and which is true repentance, of what they ought to repent or amend, what sin is, and what iniustice or vnrighteousnesse is, and what the law of God teacheth touching these things, and what punishment remaineth for the impenitent and transgressors of the law of God. Of all these hauehave we manifest examples in the sermons of the Prophets, in the history of the Gospell, Acts of the Apostles, and in their Epistles.

If therfore we will preach in like maner to the people now a dayes and show them how they agrée or dissagrée with this doctrin: we sould hauehave inough to doo. And as the Lord did fore tell vsus that our times should be like the times of Noah & Loth, so in very déed the corrupt and lamentable maners of this our present age dooth minister ouermuch matter sharply to reprooue wickednesse and wicked men and to exhort eueryevery one to repentance and amendment of life.

And therfore the ministers of the church hauehave inough to doo so that they néed not to hale at the half of contentions and thrust into y^e Church vnnessary and vnfruteful questions, yea suche as are stuffed with all heat of choler. Therfore he whiche hath wherin to doo better: let him auoid the wurse.

Furthermore if we wil rightly teach the true faith in Christe, (as eueryevery man the doctrīe of faith in Christe.ought chéefely to doo) we shall finde inough wherof to intreate. To wit, to showe from whence faith commeth, who giueth it, what faith is, and chéefely, to whom Faith leaneth, which is vntounto God and to the onelyonly begotten Sonne of God, our Lord Iesus Christe, and to his holy and moste sure promises, where also may be showed what these promises are.

And by these meanes héere are offered many godly and swéet places to intreate vponupon, as of GOD, the grace of God, his goodnesse and iustice, of our Lord Iesus bothe GOD and man, what he taught, what he did, and suffered for vsus, how by him we are redeemed, what the Father hath giuen vsus in him, and that in him is the fulnesse of all things, and that there is none other name vnderunder heauen giuen vntounto men by whiche they shalbe saued, and that he is the true Messiah, and only Mediator king and high Préest, our sacrifice, satisfaction, righteousnesse, and sanctification, that he is our only hope, consolation, help and faithful defence in whome wee hauehave all things whiche are necessary to our saluation: also by what meanes wée may obtain remission of our sinnes, thorow faith in him, and be iustified, and that not by our owne merits or any other meanes.

Also this place offereth to speake of the sundry frutes of faith, that is to say, of good Good workes and other ordinances of God.woork{is} and eueryevery good vertue and of other profitable ordinances of God, whiche are ioyned togither with these, as of matrimony, and of the office and duty of the Magistrate and the subiect and such like. I hauehave recited these places (although a great many mo might yet bee rehearsed) to th'end that all men may sée, and as it were handle with their hād{is}, how many much more necessary and frutefull places are set foorth to be touched and intreated of by the ministers of the Church, rather then their vnprofitable quarelings whiche they bring and thrust into the Pulpet before the congregation to the bréeding of great offence. But of the aforesaid true kinde of teaching, Paule writeth thus. Abide in these things, vvhiche if thou 1. Tim. 4.1 Tim 4shalt doo: thou shalt bothe saue thy self and those vvhichwhich shall hear thee.

At the lest let the minister wel beholde that one book, which is not great, euen the Book of the Acts of the Apostles, written by blessed Luke, which in 28. chapters (in The booke of the acts of the Apostles.to the which the whole Booke is diuided) containeth all which the Apostles taught and profitably ordained in the church for the space of 28. yéeres after the ascention of Christ: but in the whole book there cannot be found somuch as one contentions silable, much lesse any such brawling disputations as they exercise now dayly neglecting in the meane time the aforesaid chéef and fruteful points of doctrin. Peter, but chéefely Paule in all the Churches, sinagogs and in all places els preached repentance and faith in Iesus Christe the true Messiah and sauiour, and also grauely did confute with great modestie the Iewes, who spake against them. They exhorted to prayer, they minstred the sacraments according to the institution of Christe, and did all things to edification and true faith, so did the Apostles and so ought we to doo by their example.

There are many excellent and holy book{is} The Sermōs of the Apostles and Prophets.in bothe the Testaments writen by the Prophets and Apostles, these let the ministers hauehave in their hands, and out of them let them preach repentance & faith in Christe. For there is more waight and authoritie in Sermons, when the very woord of GOD is alleaged and the substance of the Sermons are taken thence, then when men bable their owne oppinions and fantasies.

For the minister of god is ordained in the Church, to teach & therfore let him teach the woord of God: and those whiche come into the church, they come not to hear the oppinion and affection of the Preacher, but to hear the woord of God.

Wherfore the true woord of God must be purely and faithfully preached to the amendment and comfort of the hearres: and this is acceptable vntounto GOD, and bringeth plentiful frute, euen the increse of faith, charitie and all good woorks. But if the only woord of God be not preached but by the contentions affections and oppinions of men, there can follow none other thing but that Faith and charitie, must decrease, and breaches and discords, contempt of the woord, a sliding back from the good course begun, yea a manifest reuolting as bothe the thing it selfe and experience dooth teache and prooue to our great gréef.

The Apostles and their Disciples in a By concord the church is builded ▪ by discord it is spoiledvery short space conuerted the whole worlde vntounto the Christian Religion and planted many famous Churches where as neuer any were heard of before, and they taught the same plain and simple doctrin wherof we spake before. But when those who succéeded thē forget the olde simplicitie & began to giuegive them selues to suttle & crabbed questions & disputations cōtrary to y^e doctrin of the Apostles, & specially whē they began to teach otherwise thē y^• Apostles did touching y^• diuinity and humanitie of Christe, of the vnitie of his person and the two distinct natures, whiche things the Valetinians, Mancionists Samosatenists, Arrians, Nestorians, Eutichians, Monothelites, and other of the same brood did. By and by the church was greuously troubled and weakned, and began to decrese and was deuided into sundry sects, til at the last from these discords after 600. yéeres began to arise that horible and very sonne of all abhomination euen Machomet. And from him the Saracens The Saracens and Turks.and Turkes tooke their detestable and blasphemous Alcaron: and these moste fierce enemyes of christian Religion: doo now possesse all the east parte, and now within these few yéeres hath afflicted and made war vponupon almoste y^e whole west parte. And truly by this example God would teach vsus how much he dislyketh and is offended if the Churche kéep not the simplicitie and vnitie of the ancient and true doctrin which in his woord he hath set foorth vntounto vsus: and dooth also showe that discords distroy and vtterly spoil those things whiche were set vp and builded by concord.

Wherfore I moste hartely beséech all the ministers of y^e church of Iesus Christe An exhortation to ministers of the churchthat they end and cast away all their controuersies, and that they knit them selues togither with true concorde and charitie, forgiuing eche other their errors and offences, auoid new deuises, straūge woords and phrases, teach the plain sound doctrin which euermore agréeth w^c it self, bring the church in one vnitie vntounto Christ, and faithfully indeuer them selues to preserue true concord therin, but chéefely most hartely to pray vntounto God for his grace and holy spirit, that they may doo al these thinges with a willing and a ready minde.

For vnlesse this be doone: an infinit number of soules through y^e fault of these obstinate and discentious Ministers shall moste miserably be brought into the danger of their damnation. But how will they excuse this fault at the houre of death and in that great day of the Lord? Let eueryevery minister way wel these things with him self, it is an horrible thing to fal into the burning wrath of the Lord. And also that danger followeth whiche Paule writeth of to the Gallathians saying.

If you bite and deuoure one an other, take heed that you be not cōsumed one Gal. 5.Gal 5of an other. Yea there followeth many gréeuous offences of the godly and simple men: but the Lord in the gospel pronounceth them accursed whiche offend others, It were better for him (saith he) vvhiche Mat. 18.Matt 18shall offend one of these little ones that a milstone were hanged about his neck, and that he vvere drowned in the depth of the Sea. Good, honest and graue men, and such as hauehave the gift of faith are angry (and that not without great cause) with these contentious kinde of men, neither doo they regarde them or yet estéeme them: but on the contrary parte, wicked and vngodly men are delighted in them, partely for that their wicked life héerby is not as it ought to be, reprooued and condemned (for they are so vp to the eares in their contentions, that they cannot intend to exercise their fūction towardes them) partely that they may y^• better maintain their false doctrin, as also to bring the doctrine of those ministers into contempt, who (setting these contentions aparte) doo otherwise teach very godly, that so by these their contentious brawles their doctrin might be suspected.

For they are in good hope that it will come to passe (as often times it dooth) that through suche discention: the Churches cannot long indure, and so in short space true doctrin perisheth and decayeth. But how much the more strife is among the Gospellers, so much the more the aduersaryes confirme them selues in their errors and that to their owne confusion.

But those whiche are come to a little taste of the Gospell, and hauehave now forsaken their errors & superstitions and purpose to cleue vntounto the Gospel, they are set back and hindered by these contentions, and say they know there ar many errors, abuses & great fault{is} in the popish church, but yet they cānot ioine thē selues to these who so sharply contēd, accuse & braule one w^c an other. For who (say they) shal showe vsus which of thē is in y^e right or false opinion, & to whether part we ought to ioīe our selues? And sith y^e case so stādeth amōg thē, we wil stay vntil they be agréed. But the excuse in y^e day of iudgemēt wil not make them faultlesse and at the end of their life except they conuert them selues to Christ and yéeld them selues wholly vntounto him, they can neuer hauehave a quiet conscience. Other some also say that God is the God of peace and concord and not of strife: but these preachers of the Gospell are at discention amongst them selues & therfore God is not with them. But this might hauehave béen obiected against the primitiue and moste holy Church of Christe in the whiche also were some controuersies, and yet neuerthelesse God was with them,

Neuerthelesse by these obiections: it may appéere how greate heapes of euil suspicions these discords and cotentions bring, that therby all the faithful may with the more diligence study peace and concord, for so much as the Lord him self hath said. Blessed ar the peace makers for they shalbe called the children of God.

And it is greatly to be feared that if striues and contentions procéed and go God punisheth the Church because of contention.forward in the Church, lest God hauehave appointed and ordained that same against vsus whiche in times past he did in the reignes of Dioclesian and Maximian the Emperors, when as there were like striues & contentions within the Church. Of the whiche thing (and that not without good cause) we hauehave in another place brought in the witnesse of Eusebius taken out of the 1. chapter of the 8. Booke of the ecclesiasticall history.

The effect of that History is diligently to be marked, to wit, that in those dayes the Church of Christe florished. But the faithfull people were vnthankfull vntounto God and impenitent, and the ministers of the Church were ambitious and stirred vp gréeuous and hot contentions amongst them selues, wherfore God béeing angry with them, he gaue them vntounto tirants who raysed vp greater persecutions against the Churche then euer was heard of before. For thus writeth Eusebius.

But when we were not touched with any of these thinges nor went about to reconcile our selues vntounto God, but as Godlesse men supposed that God neither cared for, nor yet would visit our wickednesse, heapeth sinne vponupon sin. And those whiche tooke vponupon them to be our Pastors shaking of and casting from them the rule of godlines, were kindled with hatred one against another, and whilst they onelyonly gaue them selues heervnto, to wit, to threatnīgs, pride, malice and hatred, eche greedily and in manner of a certaine tiranny folowed their owne amhition. Then the Lord, euen then I say, made the daughter of Sion obscure and darke, according to the Prophesie of Ieremy.

For he lifted vp the right hand of her enemyes, turned from her his Swoord of defence and was not her help in the day of battail, but cessed from puryfiing of her, and threwe her Throne vntounto the ground, and shortned her dayes, abooue all this, he powred out confusion and shame vponupon her.

All these things are fulfilled amongst vsus whilst we see the places appointed to Prayer to be raced from the toppe to the very foundations, the deuine and holy Scriptures to be burned in the midst of the market places, and the ministers of the Church with horrible confusion did run heer and there to hide them selues, and some were taken and put to open shame by their aduersaryes and according to an other prophesie contempt was powred out euen vponupon their Princes. &c.

Thus far Eusebius, who after through his whole, Book following, describeth the martirdomes, calamities and afflictions, which the faithful in that moste cruel persecution suffered. Wherfore God is most ernestly and diligently to be prayed vntounto, that he wil vouchsafe to giuegive vsus his grace, repentance mutuall concorde, lest for our lewd liues, ingratitude and contentions, he deale with vsus as hee hath doone with those fathers before vsus, and so deliuer vsus into the cruell and blooddy hands of the Turks and other the enemyes of y^• pure doctrin.

And I moste hartely beséech God to turn this euil from vsus, or if it be his pleasure to deale otherwise, to graunt vsus true faith and pacience in all our afflictions.

Moreouer all godly and christian princes An exhorts tion to princes and Magistratsand Magistrates according to their calling committed to them by God, ought diligently to take héed héervnto, and with all their might and wisdome, help that the ministers of y^e church, may all togither forsake those vnprofitable and troublesome contentions, and ceasse to brawle & quarel with their bréethern and fellow Seruants, and that they may frutefully with great modestie and grauitie, preach vntounto the congregation repentance or amendment of life and true faith in Christe.

It is writen of king Iosaphat that he sent 2. Cro. 17.certain princes and Leuits, and giuing to them the Booke of the law of the Lord, commaunded that they should teach true faith, & the sincere worshipping of God.

The like did the moste holy king Ezechias and Iosias, who valiantly depriued frō their offices all those whiche walked not rightly in the way of the Lord and did not according to the law of God.

Constantinus the great followed the Constatine the great.example of those moste holy kings, and did the like in his Empire. For when the Bishops in his time were at hatred and contention amongst them selues, & writ and preached one against an other, and letted not to offer those their contentions Libels vntounto the Emperour him self to the end they might contend before him. He receiuing all their books, sharply reprooued them, who for asmuch as they were by the prouidence of God appointed vntounto the people for pastors and captains of concord and charitie, were so at variance amongst them selues. Neither would he giuegive any iudgemēt as touching their contentions, or yet read their Libels whiche they deliuered vntounto him, but cast them into the fire that at the least they might therby learn those contentions & brawles displeased his maiestie, and so setting discorde aparte, might afterward giuegive them selues to peace and concord.

And likewise when he sat with the Bishops at the councel of Nice, amongst whome also many contentions were, laying foorth the books of the Prophets and Apostles, to wit, the holy Bible, cōmaunded them to decide and end their controuersies by them, and all of them with one consent to preach the same faith.

This excellent example of the worthy Emperour Constantine, whome God also made that in this world he was called, the great, whose name and glory through the whole worlde was famous & of great renown amongst all wise men, and is much more excellent and greater in the eternall felicitie, this example (I say) let all Princes and Magistrates of this our age follow, touching the ministers of the Church, that by this meanes they may in in like sorte prouide for the peace and publike health of the Church.

There must also a speciall regarde be had lest that the art of Printing, which is Of the art of printinga moste excellent & profitable gift of God giuen vntounto vsus in these last dayes, be not abused to prolong and nurish these contentions and discords. For this art is giuen of God in this latter age of the worlde before th'end therof, to the end that the Gospel and glad tiding{is} of repentance and remission of sinnes in the name of Christe, might the sooner be spread through the whole world before his cōming to iudgdment (which no dout wilbe euen shortly) that so béeing warned of his comming we might prepare our selues, watch and pray. Furthermore this art of Printing is reueled by God vntounto men, that those excellent books which by the ancient fathers hauehave béen written against diuerse errors in defence of y^• trueth in all tungs might be published & made knowen to all men: yea that those things which serue the furtherance of a common welth, the knoweledge of historyes, and other good arts and Sciences might perfectly be learned and knowen.

Wherfore it is not to be suffered that so noble and profitable an art, giuen in the worlde for the profit of men, should be abused to the contrary, to wit, against God, against right and equitie: so that it should be lawful for eueryevery one by this art to publish his owne affections and indignations, slaūders, euil spéeches, and brawles, to accuse innocents, to stir vp strife, to increace and publish the same, to spread abrode and defend false doctrin and errors.

But on the contrary parte such things which are godly, good and profitable for the Church and the common weale, and furthe things as serue to the furtherance therof, as that serue to the exposition and found knowledge of the Scriptures, and aduauncing of true Religion and defence of the trueth against falshod and leasings: such things as serue to the expounding of good lawes and honest arts. Finally such things as tend to the furtherance of peace and concord, for the preseruation of common weale and honestie, and the defence and declaration of any mans innocency. These things (I say) ought not to be forbidden or hindred frō publishing by this art, according to the commaundement of S. Paule saying. Quench not the Spirit, 1. Thessa.for in so dooing the Magistrate might greatly sin and prouoke the vnspeakable wrath of God against him. Wherfore those Magistrates doo very wisely and faithfully in this behalf, who choose out of all estates men godly, wise, learned & such as are loouers of concorde, which hauehave the ouersight of such things as ar to be printed that without their consent nothing be published in their dominions. For by this meanes, slaunderous libels may be auoyded and remooued, & all that serueth not to edifying of y^e church, the profit of the common weale and publique peace: and suche things may be furthered that serue to saluation and the welfare of the godly.

And thou O Iesus A Prayer.Christe the sonne bothe of the eternall and liuing God, & of the vndefiled virgin Mary, which art Lord of all creatures, the Messiah, king & high preest, the only hed and euerlasting sauiour of the Church, whiche by thy bitter death and bloodsheding haste deliuered and redemed vsus, which sittest in the heauēs at the right hand of thy celestiall father, and knowest all things, and …t omnipotent, true, iust, meek, faithfull and mercifull, whiche holdest in thy hands the harts of all kings and Princes and also of the ministers of the church. Incline mercifully the harts of them by thy holy spirit that they may all beholde thee, and that they may faithfully and perfectly serue thee in their vocations in the church, and cheefely that they may willingly leaue of all those things which prouoke strife and confusion, and that in true and acceptable vnitie they may feed rightly thy sheep, and faithfully lead them onelyonly vntounto thee, that whē now euen in short time thou shalt come to …ge the quick & the dead, thou maie est set the pastors and the sheep at thy right hand, and that thou maiest receiue them vntounto thee with the saints into euerlasting life.

Amen.

¶ IMPRINTED at London at the long shop adioyning vntounto S. Mildreds Church in the Pultrie, by Iohn Allde.

A GODLIE FORME OF HOVSEHOLDE GOVERNMENT: FOR THE ORDERING OF PRIVATE FAMILIES, according to the direction of Gods word.

WHEREVNTO IS ADIOYNED IN a more particular manner, the seuerall duties of the Husband towards his Wife: and the Wiues dutie towards her Husband. The Parents dutie towards their Children: and the Childrens towards their Parents: The Masters dutie towards his Seruants: and also the Seruants dutie towards their Masters.

First, gathered by R. C. And now newly perused, amended, and augmented, by Iohn Dod, and Robert Cleuer.

ISIDORE.

Thou profitest much when thou readest, if thou practisest that which thou readest.

BARNARDE.

What aualleth it thee to reade often in bookes the holy name of thy Sauiour, except thou studie and endeuour to hauehave godlinesse in thy behauiour?

AT LONDON: Printed for Thomas Man, and George Norton, and are to be sould at his shop in Fleet streete vnderunder the blacke Bell, neere Temple-barre: 1610.