from Short-Title Catalogue 13675.
Renaissance Electronic Texts 1.2.
© 1994, 1997 Ian Lancashire (ed.)
University of Toronto

UTEL Home Page.

cerning the comming downe of the holy Ghost,
and the manifold gifts of the same.

For Whitsunday.

[II.16.1-1]  BEfore wee come to the declaration of the
[II.16.1-2]  great & manifold gifts, of the holy Ghost,
[II.16.1-3]  wherewith the Church of GOD hath
[II.16.1-4]  beene euermore replenished, it shall first be
[II.16.1-5]  needfull, briefly to expound vnto you,
[II.16.1-6]  whereof this feast of Pentecost or Whit­
[II.16.1-7]  suntide had his first beginning. You shall
[II.16.1-8]  therefore vnderstand, that the Feast of
[II.16.1-9]  Pentecost, was alwayes kept the fiftieth
[II.16.1-10]  day after Easter, a great and solemne feast
[II.16.1-11]  among the Iewes, wherein they did cele­
[II.16.1-12]  brate the memoriall of their deliuerance
[II.16.1-13]  out of Egypt, and also the memorial of the
[II.16.1-14]  publishing of the Law, which was giuen vnto them in the Mount Sinai
[II.16.1-15]  vpon that day. It was first ordained and commanded to be kept holy, not
[II.16.1-16]  by any mortall man, but by the mouth of the Lord himselfe, as wee read
[II.16.1-17]  in Leuit.23. & Deut.16. The place appointed for the obseruation thereof,
[II.16.1-18]  was Hierusalem, where was great recourse of people from all parts of the
[II.16.1-19]  world, as may well appeare in the second Chapter of the Actes, wherein
[II.16.1-20]  mention is made of Parthians, Medes, Elamites, inhabitours of Mesopota­
[II.16.1-21]  mia
, inhabitours if Iurie, Capadocia, Pontus, Asia, Phrygia, Pamphilia, and
[II.16.1-22]  diuers other such places, whereby we may also partly gather, what great
[II.16.1-23]  and royall solemnitie was commonly vsed in that Feast. Now as this
[II.16.1-24]  was giuen in commandement to the Iewes in the olde law, so did our


[II.16.1-25]  Sauiour Christ, as it were, confirme the same in the time of the Gospel,
[II.16.1-26]  ordaining (after a sort) a new Pentecost for his Disciples, namely when
[II.16.1-27]  he sent downe the holy Ghost visibly in forme of clouen tongues like fire,
[II.16.1-28]  and gaue them power to speake in such sort, that euery one might heare
[II.16.1-29]  them, & also vnderstand them in his own language. Which miracle, that
[II.16.1-30]  it might bee had in perpetuall remembrance, the Church hath thought
[II.16.1-31]  good to solemnize and keepe holy this day, commonly called Whitsunday.
[II.16.1-32]  And here is to be noted, that as the Law was giuen to the Iewes in the
[II.16.1-33]  mount Sinai, the fiftieth day after Easter: so was the preaching of the
[II.16.1-34]  Gospel, through the mighty power of the holy Ghost, giuen to the Apo­
[II.16.1-35]  stles in the mount Sion, the fiftieth day after Easter.

[II.16.1-36]  And hereof this feast hath his name, to be called Pentecost, euen of the
[II.16.1-37]  number of the dayes. For (as Saint Luke writeth in the Actes of the
[II.16.1-38]  Apostles) When fiftie dayes were come to an end, the Disciples being all
[II.16.1-39]  together with one accord in one place, the holy Ghost came suddenly a­
[II.16.1-40]  mong them, and sate vpon eche of them, like as it had bene clouen tongues
[II.16.1-41]  of fire. Which thing was vndoubtedly done, to teach the Apostles and
[II.16.1-42]  all other men, that it is he which giueth eloquence and vtterance in prea­
[II.16.1-43]  ching the Gospel, that it is hee which openeth the mouth to declare the
[II.16.1-44]  mighty workes of GOD, that it is he which ingendreth a burning zeale
[II.16.1-45]  towards GODS word, and giueth all men a tongue, yea a fierie tongue,
[II.16.1-46]  so that they may boldly and chearefully professe the trueth in the face of
[II.16.1-47]  the whole world, as Esay was indued with this spirit. The Lord (saith


[II.16.1-48]  Esay) gaue mee a learned and a skilfull tongue, so that I might know to
[II.16.1-49]  rayse vp them, that are fallen, with the word. The Prophet Dauid cryeth
[II.16.1-50]  to haue this gift, saying, Open thou my lippes, O Lord, and my mouth


[II.16.1-51]  shall shew foorth thy prayse. For our Sauiour Christ also in the Gospel
[II.16.1-52]  saith to his Disciples, It is not you that speake, but the spirite of your


[II.16.1-53]  Father which is within you. All which testimonies of holy Scripture,
[II.16.1-54]  doe sufficiently declare, that the mysterie in the tongues, betokeneth the
[II.16.1-55]  preaching of the Gospel, and the open confession of the Christian faith, in
[II.16.1-56]  all them that are possessed with the holy Ghost. So that if any man bee
[II.16.1-57]  a dumbe Christian, not professing his faith openly, but cloking and colou­
[II.16.1-58]  ring himselfe for feare of danger in time to come, he giueth men occasion,
[II.16.1-59]  iustly, and with good conscience to doubt, lest he haue not the grace of the
[II.16.1-60]  holy Ghost within him, because hee is tongue-tyed, and doth not speake.
[II.16.1-61]  Thus then haue ye heard the first institution of this feast of Pentecost or
[II.16.1-62]  Whitsuntide, aswell in the olde Law, among the Iewes, as also in the
[II.16.1-63]  time of the Gospel among the Christians.

[II.16.1-64]  Now let vs consider what the holy Ghost is, and how consequently he
[II.16.1-65]  worketh his miraculous workes towards mankinde. The holy Ghost
[II.16.1-66]  is a spirituall and diuine substance, the third person in the deitie, distinct
[II.16.1-67]  from the Father and the Sonne, and yet proceeding from them both,
[II.16.1-68]  which thing to bee true, both the Creede of Athanasius beareth witnesse,
[II.16.1-69]  and may bee also easily prooued by most plaine testimonies of GODS
[II.16.1-70]  holy word. When Christ was baptized of Iohn in the riuer Iordane, we


[II.16.1-71]  reade that the holy Ghost came downe in forme of a Doue, and that the
[II.16.1-72]  Father thundered from heauen, saying, This is my deare and welbelo­
[II.16.1-73]  ued Sonne, in whom I am well pleased. Where note three diuers and
[II.16.1-74]  distinct persons, the Father, the Sonne, and the holy Ghost, which all
[II.16.1-75]  notwithstanding are not three GODS, but one GOD. Likewise,


[II.16.1-76]  when Christ did first institute and ordaine the Sacrament of Baptisme,
[II.16.1-77]  hee sent his Disciples into the whole world, willing them to baptize all
[II.16.1-78]  Nations, in the Name of the Father, the Sonne, and the holy Ghost.

Iohn 4.
Iohn 2.

[II.16.1-79]  And in another place he saith: I will pray vnto my Father, and hee shall
[II.16.1-80]  giue you another comforter. Againe, when the comforter shall come,
[II.16.1-81]  whom I will send from my Father, &c. These and such other places of
[II.16.1-82]  the new Testament, doe so plainely and euidently confirme the distinction
[II.16.1-83]  of the holy Ghost, from the other persons in the Trinitie, that no man
[II.16.1-84]  possibly can doubt thereof, vnlesse hee will blaspheme the euerlasting
[II.16.1-85]  trueth of GODS word. As for his proper nature and substance, it is
[II.16.1-86]  altogether one with GOD the Father, and GOD the Sonne, that is to
[II.16.1-87]  say, Spirituall, Eternall, Vncreated, Incomprehensible, Almightie, to
[II.16.1-88]  be short, he is euen GOD and Lord euerlasting. Therefore hee is called
[II.16.1-89]  the Spirit of the Father, therefore he is said to proceed from the Father,
[II.16.1-90]  and the Sonne, and therefore hee was equally ioyned with them in the
[II.16.1-91]  Commission that the Apostles had to Baptize all Nations. But that
[II.16.1-92]  this may appeare more sensibly to the eyes of all men, it shalbe requisite to
[II.16.1-93]  come to the other part, namely to the wonderfull and heauenly workes of
[II.16.1-94]  the holy Ghost, which plainely declare vnto the world his mighty and di­
[II.16.1-95]  uine power. First it is euident, that he did wonderfully gouerne & direct
[II.16.1-96]  the hearts of the Patriarkes, and Prophets, in olde time, illuminating
[II.16.1-97]  their mindes with the knowledge of the true Messias, and giuing them
[II.16.1-98]  vtterance to prophesie of things that should come to passe long time after.
[II.16.1-99]  For as Saint Peter witnesseth, the prophesie came not in old time by the


[II.16.1-100]  will of man: But the holy men of GOD spake, as they were mooued
[II.16.1-101]  inwardly by the holy Ghost. And of Zacharie the high Priest, it is sayd in
[II.16.1-102]  the Gospel, that hee being full of the holy Ghost, prophesied and praysed

Luke 1.

[II.16.1-103]  GOD. So did also Simeon, Anna, Marie, and diuers other, to the great
[II.16.1-104]  wonder and admiration of all men. Moreouer, was not the holy Ghost
[II.16.1-105]  a mightie worker in the Conception and the Natiuitie of Christ our Sa­
[II.16.1-106]  uiour? Saint Matthew saith, that the blessed virgin was found with


[II.16.1-107]  child of the holy Ghost, before Ioseph and she came together. And the An­
[II.16.1-108]  gell Gabriel did expressely tell her, that it should come to passe, saying:
[II.16.1-109]  The holy Ghost shall come vpon thee, and the power of the most high shall

Luke 1.

[II.16.1-110]  ouershadow thee. A merueilous matter, that a woman should conceiue
[II.16.1-111]  and beare a childe, without the knowledge of man. But where the holy
[II.16.1-112]  Ghost worketh, there nothing is vnpossible, as may further also appeare
[II.16.1-113]  by the inward regeneration and sanctification of mankind. When Christ
[II.16.1-114]  sayd to Nicodemus, vnlesse a man be borne anew, of water and the spirit,
[II.16.1-115]  he can not enter into the kingdome of GOD: he was greatly amazed in
[II.16.1-116]  his mind, and began to reason with Christ, demanding how a man might
[II.16.1-117]  bee borne which was olde? Can he enter (saith hee) into his mothers

Iohn 3.

[II.16.1-118]  wombe againe, and so be borne a new? Beholde a liuely patterne of a
[II.16.1-119]  fleshly and carnall man. He had little or no intelligence of the holy Ghost,
[II.16.1-120]  and therefore he goeth bluntly to worke, and asketh how this thing were
[II.16.1-121]  possible to be true. Whereas otherwise if he had knowen the great power
[II.16.1-122]  of the holy Ghost in this behalfe, that it is hee which inwardly worketh
[II.16.1-123]  the regeneration and new birth of mankinde, he would neuer haue mer­
[II.16.1-124]  uailed at Christs words, but would rather take occasion thereby to
[II.16.1-125]  praise and glorifie GOD. For as there are three seuerall and sundry per­
[II.16.1-126]  sons in the Dietie: So haue they three seuerall and sundry offices proper
[II.16.1-127]  vnto each of them.

[II.16.1-128]  The Father to create, the Sonne to redeeme, the holy Ghost to sanc­
[II.16.1-129]  tifie and regenerate. Whereof the last, the more it is hidde from our vn­
[II.16.1-130]  derstanding, the more it ought to mooue all men to wonder at the secret
[II.16.1-131]  and mightie working of GODS holy Spirit which is within vs.
[II.16.1-132]  For it is the holy Ghost, and no other thing, that doth quicken the minds
[II.16.1-133]  of men, stirring vp good and godly motions in their hearts, which are
[II.16.1-134]  agreeable to the will and commandement of GOD, such as otherwise
[II.16.1-135]  of their owne crooked and peruerse nature they should neuer haue. That
[II.16.1-136]  which is borne of the Spirit, is Spirit. As who should say: Man of his

Iohn 5.

[II.16.1-137]  owne nature is fleshly and carnall, corrupt and naught, sinfull and diso­
[II.16.1-138]  bedient to GOD, without any sparke of goodnesse in him, without any
[II.16.1-139]  vertuous or godly motion, onely giuen to euill thoughts and wicked
[II.16.1-140]  deedes. As for the workes of the Spirit, the fruits of Faith, charitable
[II.16.1-141]  and godly motions, if he haue any at all in him, they proceed onely of the
[II.16.1-142]  holy Ghost, who is the onely worker of our Sanctification, and maketh
[II.16.1-143]  vs new men in Christ Iesus. Did not GODS holy Spirit miracu­
[II.16.1-144]  lously worke in the child Dauid, when of a poore Shepheard, he became a


[II.16.1-145]  Princely Prophet? Did not GODS holy Spirit miraculously worke
[II.16.1-146]  in Matthew, sitting at the receit of custome, when of a proude Publicane,


[II.16.1-147]  he became an humble and lowly Euangelist? And who can choose but
[II.16.1-148]  marueile to consider, that Peter should become of a simple fisher, a chiefe
[II.16.1-149]  and mightie Apostle? Paul of a cruell and bloodie persecutour, a faithfull
[II.16.1-150]  Disciple of Christ, to teach the Gentiles. Such is the power of the holy
[II.16.1-151]  Ghost, to regenerate men, and as it were to bring them foorth a new, so
[II.16.1-152]  that they shall be nothing like the men that they were before. Neither do­
[II.16.1-153]  eth he thinke it sufficient inwardly to worke the spirituall and new birth
[II.16.1-154]  of man, vnlesse hee doe also dwell and abide in him. Know ye not (saith
[II.16.1-155]  Saint Paul) that ye are the Temple of GOD, and that his Spirit dwel­


[II.16.1-156]  leth in you? Know yee not that your bodies are the Temples of the holy
[II.16.1-157]  Ghost, which is within you? Againe he saith, You are not in the flesh,
[II.16.1-158]  but in the spirit. For why? The Spirit of GOD dwelleth in you. To


[II.16.1-159]  this agreeth the doctrine of S. Iohn, writing on this wise, The annoin­
[II.16.1-160]  ting which ye haue receiued (he meaneth the holy Ghost) dwelleth in you.
[II.16.1-161]  And the doctrine of Peter saith the same, who hath these words: The spi­


[II.16.1-162]  rit of glory, and of GOD, resteth vpon you. O what comfort is this to the
[II.16.1-163]  heart of a true Christian, to thinke that the holy Ghost dwelleth within
[II.16.1-164]  him? If GOD be with vs (as the Apostle saith) who can be against vs? O


[II.16.1-165]  but how shal I know that the holy Ghost is within me! Some man per­
[II.16.1-166]  chance will say, forsooth, as the tree is knowen by his fruit, so is also the
[II.16.1-167]  holy Ghost. The fruits of the holy Ghost (according to the mind of S. Paul)
[II.16.1-168]  are these: Loue, ioy, peace, long suffring, gentlenes, goodnes, faithfulnes,


[II.16.1-169]  meekenes, temperance, &c. Contrariwise, the deeds of the flesh are these:
[II.16.1-170]  Adultery, fornication, vncleannesse, wantonnes, idolatry, witchcraft, ha­
[II.16.1-171]  tred, debate, emulation, wrath, contention, sedition, heresie, enuy, murder,
[II.16.1-172]  drunkennes, gluttonie, and such like.

[II.16.1-173]  Heere is now that glasse, wherein thou must behold thy selfe, and dis­
[II.16.1-174]  cerne whether thou haue the holy Ghost within thee, or the spirit of the
[II.16.1-175]  flesh. If thou see that thy workes bee vertuous and good, consonant to
[II.16.1-176]  the prescript rule of GODS word, sauouring and tasting not of the
[II.16.1-177]  flesh, but of the spirit, then assure thy selfe that thou art endued with the
[II.16.1-178]  holy Ghost: Otherwise in thinking well of thy selfe, thou doest nothing
[II.16.1-179]  els but deceiue thy selfe. The holy Ghost doeth alwayes declare himselfe
[II.16.1-180]  by his fruitfull and gracious giftes, namely, by the worde of wise­
[II.16.1-181]  dome, by the worde of knowledge, which is the vnderstanding of the


[II.16.1-182]  Scriptures, by faith, in doing of miracles, by healing them that are
[II.16.1-183]  diseased, by prophesie, which is the declaration of GODS mysteries,
[II.16.1-184]  by discerning of spirits, diuersities of tongues, interpretation of tongues,
[II.16.1-185]  and so foorth. All which giftes, as they proceede from one spirit, and are
[II.16.1-186]  seuerally giuen to man according to the measurable distribution of the
[II.16.1-187]  holy Ghost: Euen so doe they bring men, and not without good cause, into
[II.16.1-188]  a wonderfull admiration of GODS diuine power. Who wil not mar­
[II.16.1-189]  uaile at that which is written in the Actes of the Apostles, to heare their

Acts 5.

[II.16.1-190]  bolde confession before the Counsell at Ierusalem? And to consider
[II.16.1-191]  that they went away with ioy and gladnesse, reioycing that they were
[II.16.1-192]  counted worthy to suffer rebukes and checkes for the Name and faith of
[II.16.1-193]  Christ Iesus? This was the mighty worke of the holy Ghost, who be­
[II.16.1-194]  cause he giueth patience and ioyfulnesse of heart in temptation and afflic­
[II.16.1-195]  tion, hath therefore worthily obteined this name in holy Scripture, to be
[II.16.1-196]  called a comforter. Who will not also maruaile to reade the learned and
[II.16.1-197]  heauenly Sermons of Peter, and the disciples, considering that they were
[II.16.1-198]  neuer brought vp in schoole of learning, but called euen from their nets,

Iohn 14.

[II.16.1-199]  to supply roomes of Apostles? This was likewise the mighty worke of
[II.16.1-200]  the holy Ghost, who because he doeth instruct the hearts of the simple in
[II.16.1-201]  the true knowledge of GOD and his worde, is most iustly tearmed by

Lib. 11.


[II.16.1-202]  this name and title, to bee the spirit of trueth. Eusebius in his Ecclesi­
[II.16.1-203]  asticall historie, telleth a strange storie of a certaine learned and subtill
[II.16.1-204]  Philosopher, who being an extreme aduersary to Christ and his doc­
[II.16.1-205]  trine, could by no kinde of learning bee conuerted to the faith, but was a­
[II.16.1-206]  ble to withstand all the arguments that could bee brought against him,
[II.16.1-207]  with little, or no labour. At length there started vp a poore simple man of
[II.16.1-208]  small wit, and lesse knowledge, one that was reputed among the lear­
[II.16.1-209]  ned as an ideote: And he on GODS name would needes take in hand
[II.16.1-210]  to dispute with this proud Philosopher. The Bishops and other learned
[II.16.1-211]  men standing by, were marueilously abashed at the matter, thinking that
[II.16.1-212]  by his doings they should bee all confounded and put to open shame.
[II.16.1-213]  Hee notwithstanding goeth on, and beginning in the Name of the Lord
[II.16.1-214]  Iesus, brought the Philosopher to such point in the ende, contrary to all
[II.16.1-215]  mens expectation, that hee could not chuse but acknowledge the power
[II.16.1-216]  of GOD in his wordes, and to giue place to the trueth. Was not
[II.16.1-217]  this a miraculous worke, that one seely soule of no learning, should doe
[II.16.1-218]  that which many Bishops of great knowledge and vnderstanding were
[II.16.1-219]  neuer able to bring to passe? So true is the saying of Bede: Where the holy
[II.16.1-220]  Ghost doth instruct and teach, there is no delay at all in learning. Much
[II.16.1-221]  more might here be spoken of the manifold giftes and graces of the holy
[II.16.1-222]  Ghost, most excellent and wonderfull in our eyes, but to make a long dis­
[II.16.1-223]  course through all, the shortnesse of time will not serue. And seeing yee
[II.16.1-224]  haue heard the chiefest, ye may easily conceiue and iudge of the rest. Now
[II.16.1-225]  were it expedient to discusse this question: Whether all they which boast
[II.16.1-226]  and bragge that they haue the holy Ghost, doe truely chalenge this vnto
[II.16.1-227]  themselues, or no? Which doubt, because it is necessary and profitable,
[II.16.1-228]  shall (GOD willing) be dissolued in the next part of this Homilie. In
[II.16.1-229]  the meane season, let vs (as we are most bound) giue heartie thankes to
[II.16.1-230]  GOD the Father, and his Sonne Iesus Christ, for sending downe his
[II.16.1-231]  comforter, into the world, humbly beseeching him, so to worke in
[II.16.1-232]  our hearts by the power of this holy Spirit, that wee be­
[II.16.1-233]  ing regenerate and newly borne againe in all good­
[II.16.1-234]  nesse, righteousnesse, sobrietie and trueth,
[II.16.1-235]  may in the end be made partakers
[II.16.1-236]  of euerlasting life in his hea­
[II.16.1-237]  uenly kingdome, through
[II.16.1-238]  Iesus Christ our
[II.16.1-239]  LORD and
[II.16.1-240]  Sauiour,
[II.16.1-241]  Amen.

{P} The second part of the Homily concerning
the holy Ghost, dissoluing this doubt: whe­
ther all men rightly challenge to
themselues the holy Ghost,
or no.

Iohn 14.

[II.16.2-242]  OUR Sauiour Christ departing out of the world vnto his
[II.16.2-243]  Father, promised his Disciples to send downe another com­
[II.16.2-244]  forter, that should continue with them for euer, and direct
[II.16.2-245]  them into all trueth. Which thing to bee faythfully and
[II.16.2-246]  truly performed, the Scriptures doe sufficiently beare wit­
[II.16.2-247]  nesse. Neither must wee thinke that this comforter was ei­
[II.16.2-248]  ther promised, or else giuen, onely to the Apostles, but also to the vniuer­
[II.16.2-249]  sall Church of Christ, dispersed through the whole world. For vnlesse the
[II.16.2-250]  holy Ghost had beene alwayes present, gouerning and preseruing the
[II.16.2-251]  Church from the beginning, it could neuer haue sustayned so many and
[II.16.2-252]  great brunts of affliction and persecution, with so little damage & harme
[II.16.2-253]  as it hath. And the words of Christ are most plaine in this behalfe, say­

Iohn 24.

[II.16.2-254]  ing, that the spirit of truth should abide with them for euer, that he would
[II.16.2-255]  be with them alwayes (he meaneth by grace, vertue, and power) euen
[II.16.2-256]  to the worlds end.

[II.16.2-257]  Also in the prayer that he made to his Father a little before his death,
[II.16.2-258]  he maketh intercession, not onely for himselfe and his Apostles, but indif­

Iohn 17.

[II.16.2-259]  ferently for all them that should beleeue in him through their words, that
[II.16.2-260]  is to wit, for his whole Church. Againe, Saint Paul sayth: If any
[II.16.2-261]  man haue not the spirit of Christ, the same is not his. Also in the words
[II.16.2-262]  following, we haue receiued the spirit of adoption, whereby we cry Ab­


[II.16.2-263]  ba, Father. Heereby then it is euident and plaine to all men, that the
[II.16.2-264]  holy Ghost was giuen, not only to the Apostles, but also to the whole body
[II.16.2-265]  of Christs congregation, although not in like forme and maiestie as hee
[II.16.2-266]  came downe at the feast of Pentecost. But now heerein standeth the
[II.16.2-267]  controuersie: Whether all men doe iustly arrogate to themselues the
[II.16.2-268]  holy Ghost, or no? The Bishops of Rome haue for a long time made a
[II.16.2-269]  sore challenge thereunto, reasoning for themselues after this sort. The
[II.16.2-270]  holy Ghost (say they) was promised to the Church, & neuer forsaketh the
[II.16.2-271]  Church. But we are the chiefe heads, & the principal part of the Church,
[II.16.2-272]  therefore we haue the holy Ghost for euer, and whatsoeuer things we de­
[II.16.2-273]  cree, are vndoubted verities, & oracles of the holy Ghost. That ye may per­
[II.16.2-274]  ceiue the weakenesse of this argument. It is needefull to teach you, first
[II.16.2-275]  what the true Church of Christ is, & then to conferre the Church of Rome
[II.16.2-276]  therewith, to discerne how well they agree together. The true Church
[II.16.2-277]  is an vniuersall congregation or fellowshippe of GODS faithfull and

Ephes. 2.

[II.16.2-278]  elect people, built vpon the foundation of the Apostles and Prophets,
[II.16.2-279]  Iesus Christ himselfe being the head corner stone. And it hath alwayes
[II.16.2-280]  three notes or markes whereby it is knowen. Pure and sound doctrine,
[II.16.2-281]  the Sacraments ministred according to Christs holy institution, and the
[II.16.2-282]  right vse of Ecclesiasticall discipline. This discription of the Church is
[II.16.2-283]  agreeable both to the Scriptures of God, and also to the doctrine of the
[II.16.2-284]  auncient fathers, so that none may iustly finde fault therewith. Now if
[II.16.2-285]  ye will compare this with the Church of Rome, not as it was in the be­
[II.16.2-286]  ginning, but as it is presently, and hath beene for the space of nine hun­
[II.16.2-287]  dred yeeres and odde: you shall well perceiue the state thereof to bee so
[II.16.2-288]  farre wide from the nature of the true Church, that nothing canne bee
[II.16.2-289]  more. For neither are they built vpon the foundation of the Apostles
[II.16.2-290]  and Prophets, retaining the sound and pure doctrine of Christ Iesu, nei­
[II.16.2-291]  ther yet doe they order the Sacraments, or els the Ecclesiasticall keyes,
[II.16.2-292]  in such sort as hee did first institute and ordaine them: But haue so in­
[II.16.2-293]  termingled their owne traditions and inuentions, by chopping and
[II.16.2-294]  changing, by adding and plucking away, that now they may seeme to be
[II.16.2-295]  conuerted into a new guise. Christ commended to his Church a Sacra­
[II.16.2-296]  ment of his Body and Blood: They haue changed it into a Sacrifice for
[II.16.2-297]  the quicke and the dead. Christ did minister to his Apostles, and the Apo­
[II.16.2-298]  stles to other men indifferently vnder both kindes: They haue robbed the
[II.16.2-299]  lay people of the cup, saying, that for them one kinde is sufficient. Christ
[II.16.2-300]  ordained no other element to bee vsed in Baptisme, but onely Water,
[II.16.2-301]  whereunto when the word is ioyned, it is made (as S. Augustine saith) a


[II.16.2-302]  full and perfect Sacrament. They being wiser in their owne conceite
[II.16.2-303]  then Christ, thinke it is not well nor orderly done, vnlesse they vse coniu­
[II.16.2-304]  ration, vnlesse they hallow the water, vnlesse there be oile, salt, spittle, ta­
[II.16.2-305]  pers, and such other dumbe Ceremonies, seruing to no vse, contrary to
[II.16.2-306]  the plaine rule of Saint Paul, who willeth all things to bee done in the


[II.16.2-307]  Church vnto edification. Christ ordeyned the authoritie of the keyes to
[II.16.2-308]  excommunicate notorious sinners, and to absolue them which are truely
[II.16.2-309]  penitent: They abuse this power at their owne pleasure, aswell in cur­
[II.16.2-310]  sing the godly, with bell, booke and candles, as also in absoluing the re­
[II.16.2-311]  probate, which are knowen to bee vnworthy of any Christian societie:
[II.16.2-312]  Whereof they that lust to see examples, let them search their liues. To
[II.16.2-313]  be short, looke what our Sauiour Christ pronounced of the Scribes and
[II.16.2-314]  Pharisees, in the Gospell, the same may bee boldly and with safe consci­
[II.16.2-315]  ence pronounced of the Bishops of Rome, namely that they haue forsa­
[II.16.2-316]  ken, and dayly doe forsake the Commandements of GOD, to erect
[II.16.2-317]  and set vp their owne constitutions. Which thing being true, as all
[II.16.2-318]  they which haue any light of GODS word must needes confesse, wee
[II.16.2-319]  may well conclude according to the rule of Augustine: That the Bi­
[II.16.2-320]  shoppes of Rome and their adherents, are not the true Church of Christ,
[II.16.2-321]  much lesse then to bee taken as chiefe Heads and Rulers of the same.
[II.16.2-322]  Whosoeuer (saith he) do dissent from the Scriptures concerning the head,

contra Pe­
tiliani Do­
natist Epi.


[II.16.2-323]  although they be found in all places where the Church is appoynted, yet
[II.16.2-324]  are they not in the Church: a plaine place, concluding directly against
[II.16.2-325]  the Church of Rome. Where is now the holy Ghost which they so stout­
[II.16.2-326]  ly doe claime to themselues? Where is now the spirit of trueth, that will
[II.16.2-327]  not suffer them in any wise to erre? If it bee possible to bee there, where
[II.16.2-328]  the true Church is not, then is it at Rome: otherwise it is but a vaine
[II.16.2-329]  bragge, and nothing else. Saint Paul (as ye haue heard before) sayth:
[II.16.2-330]  If any man haue not the spirit of Christ, the same is not his. And by tur­
[II.16.2-331]  ning the wordes, it may bee truely said: If any man be not of Christ, the
[II.16.2-332]  same hath not the spirit. Now to discerne who are truely his, and who

Iohn 10.

[II.16.2-333]  not, wee haue this rule giuen vs, that his sheepe doe alwayes heare his

Iohn 8.

[II.16.2-334]  voyce. And Saint Iohn saith, He that is of GOD, heareth GODS
[II.16.2-335]  worde. Whereof it followeth, that the Popes in not hearing Christes
[II.16.2-336]  voyce, as they ought to doe, but preferring their owne decrees before the
[II.16.2-337]  expresse word of GOD, doe plainely argue to the world, that they are
[II.16.2-338]  not of Christ, nor yet possessed with his spirit. But here they will alledge
[II.16.2-339]  for themselues, that there are diuers necessary points not expressed in holy
[II.16.2-340]  Scripture, which were left to the reuelation of the holy Ghost. Who be­

Iohn 16.

[II.16.2-341]  ing giuen to the Church, according to Christs promise, hath taught many
[II.16.2-342]  things from time to time, which the Apostles could not then beare. To
[II.16.2-343]  this wee may easily answere by the plaine wordes of Christ, teaching vs
[II.16.2-344]  that the proper office of the holy Ghost is, not to institute and bring in
[II.16.2-345]  new ordinances, contrary to his doctrine before taught: but shall come
[II.16.2-346]  and declare those things which he had before taught: so that it might

Iohn 25.

[II.16.2-347]  be well and truely vnderstood. When the holy Ghost (saith he) shal come,
[II.16.2-348]  he shall leade you into all trueth. What trueth doth he meane? Any other
[II.16.2-349]  then hee himselfe had before expressed in his word? No. For he saith,

Iohn 15.

[II.16.2-350]  He shall take of mine, and shew vnto you. Againe, he shall bring you in re­
[II.16.2-351]  membrance of all things that I haue tolde you. It is not then the due­
[II.16.2-352]  tie and part of any Christian, vnder pretence of the holy Ghost, to bring
[II.16.2-353]  in his owne dreames and phantasies into the Church: but hee must dili­
[II.16.2-354]  gently prouide that his doctrine and decrees bee agreeable to Christes ho­
[II.16.2-355]  ly Testament. Otherwise in making the holy Ghost the authour there­
[II.16.2-356]  of, hee doeth blaspheme and belye the holy Ghost, to his owne condem­
[II.16.2-357]  nation.

[II.16.2-358]  Now to leaue their doctrine, and come to other points. What shall
[II.16.2-359]  wee thinke or iudge of the Popes intolerable pride? The Scripture
[II.16.2-360]  sayth, that GOD resisteth the proud, and sheweth grace to thehumble.


[II.16.2-361]  Also it pronounceth them blessed, which are poore in spirit, promising that
[II.16.2-362]  they which humble themselues, shall be exalted. And Christ our Saui­


[II.16.2-363]  our willeth all his to learne of him, because he is humble and meeke. As
[II.16.2-364]  for pride, Saint Gregorie saith, it is the roote of all mischiefe. And Saint
[II.16.2-365]  Augustines iudgement is this, that it maketh men deuils. Can any man
[II.16.2-366]  then, which either hath or shall reade the Popes liues, iustly say that
[II.16.2-367]  they had the holy Ghost within them? First, as touching that they will
[II.16.2-368]  bee tearmed vniuersall Bishops and heads of all Christian Churches
[II.16.2-369]  through the world, wee haue the iudgement of Gregorie expresly against
[II.16.2-370]  them, who writing to Mauricius the Emperour, condemneth Iohn, Bishop



[II.16.2-371]  of Constantinople, in that behalfe, calling him the prince of pride, Lucifers
[II.16.2-372]  successour, and the fore-runner of Antichrist. Saint Bernard also agree­

Serm.3. de


[II.16.2-373]  ing thereunto, sayth, What greater pride can there bee, then that one
[II.16.2-374]  man should preferre his owne iudgement before the whole congregation,
[II.16.2-375]  as though he onely had the spirit of GOD? And Chrysostome pronoun­



[II.16.2-376]  ceth a terrible sentence against them, affirming plainely, that whosoeuer
[II.16.2-377]  seeketh to be chiefe in earth, shall finde confusion in heauen, and that hee
[II.16.2-378]  which striueth for the supremacy, shall not bee reputed among the ser­
[II.16.2-379]  uants of Christ. Againe hee sayth: To desire a good worke, it is good,



[II.16.2-380]  but to couet the chiefe degree of honour, it is meere vanitie. Doe not
[II.16.2-381]  these places sufficiently conuince their outragious pride, in vsurping to
[II.16.2-382]  themselues a superiority aboue all other, aswell ministers and Bishops,
[II.16.2-383]  as Kings also and Emperours? But as the Lion is knowen by his
[II.16.2-384]  clawes, so let vs learne to know these men by their deedes. What shall
[II.16.2-385]  we say of him that made the noble King Dandalus to bee tyed by the necke



[II.16.2-386]  with a chayne, and to lye flat downe before his table, there to gnaw bones
[II.16.2-387]  like a Dogge? Shall wee thinke that hee had GODS holy spirit
[II.16.2-388]  within him, and not rather the spririt of the deuill? Such a tyrant was
[II.16.2-389]  Pope Clement the sixt. What shall wee say of him that proudly and con­
[II.16.2-390]  temptuously trode Fredericke the Emperour vnder his feete, applying the
[II.16.2-391]  verse of the Psalme vnto himselfe: Thou shalt goe vpon the Lyon and


[II.16.2-392]  the Adder, the yong Lyon and the Dragon thou shalt tread vnder thy
[II.16.2-393]  foote? shall wee say that he had GODS holy spirit within him, and
[II.16.2-394]  not rather the spirit of the deuill? Such a tyrant was Pope Alexander
[II.16.2-395]  the third. What shall we say of him that armed and animated the sonne
[II.16.2-396]  against the father, causing him to bee taken, and to be cruelly famished to
[II.16.2-397]  death, contrary to the law both of GOD, and also of nature? Shall we
[II.16.2-398]  say that he had GODS holy spirit within him, and not rather the spirit
[II.16.2-399]  of the deuill? Such a tyrant was Pope Pascal the second. What
[II.16.2-400]  shall we say of him that came into his Popedome like a Foxe, that reigned
[II.16.2-401]  like a Lyon, and died like a Dogge? Shall we say that he had GODS
[II.16.2-402]  holy spirit within him, and not rather the spirit of the deuill? Such a
[II.16.2-403]  tyrant was Pope Boniface the eight. What shall we say of him that made
[II.16.2-404]  Henry the Emperour, with his wife and his yong childe, to stand at the
[II.16.2-405]  gates of the Citie in the rough winter, bare footed and bare legged, onely
[II.16.2-406]  clothed in Lincie wolcie, eating nothing from morning to night, and that
[II.16.2-407]  for the space of three dayes? Shall wee say that he had GODS holy
[II.16.2-408]  spirit within him, and not rather the spirit of the deuill? Such a tyrant
[II.16.2-409]  was Pope Hildebrand, most worthy to bee called a firebrand, if wee shall
[II.16.2-410]  tearme him as he hath best deserued. Many other examples might here
[II.16.2-411]  be alledged. As of Pope Ione the harlot, that was deliuered of a Childe in
[II.16.2-412]  the high streete, going solemnely in procession. Of Pope Iulius the second,
[II.16.2-413]  that wilfully cast S. Peters keyes into the riuer Tiberis. Of Pope Vrban
[II.16.2-414]  the sixt, that caused fiue Cardinals to bee put in sacks, and cruelly drow­
[II.16.2-415]  ned. Of Pope Sergius the third, that persecuted the dead body of Formosus
[II.16.2-416]  his predecessour, when it had beene buried eight yeeres. Of Pope Iohn
[II.16.2-417]  the xiiii. of that name, who hauing his enemie deliuered into his hands,
[II.16.2-418]  caused him first to bee stripped starke naked, his beard to bee shauen, and
[II.16.2-419]  to bee hanged vp a whole day by the hayre, then to bee set vpon an Asse
[II.16.2-420]  with his face backward toward the tayle, to bee caried round about the
[II.16.2-421]  citie in despite, to bee miserably beaten with rods, last of all, to bee thrust
[II.16.2-422]  out of his countrey, and to bee banished for euer. But to conclude & make
[II.16.2-423]  an ende, yee shall briefly take this short lesson, wheresoeuer yee finde the
[II.16.2-424]  spirit of arrogancie and pride, the spirit of enuie, hatred, contention, cru­
[II.16.2-425]  eltie, murder, extortion, witchcraft, necromancie, &c. assure your selues
[II.16.2-426]  that there is the spirit of the deuill, and not of GOD, albeit they pretend
[II.16.2-427]  outwardly to the world neuer so much holinesse. For as the Gospel teach­
[II.16.2-428]  eth vs, the spirit of Iesus is a good spirit, an holy spirit, a sweete spirit,
[II.16.2-429]  a lowly spirit, a mercifull spirit, full of charitie and loue, full of forgiue­
[II.16.2-430]  nesse and pitie, not rendring euill for euill, extremitie for extremitie, but
[II.16.2-431]  ouercomming euill with good, and remitting all offence euen from the
[II.16.2-432]  heart. According to which rule, if any man liue vprightly, of him it may
[II.16.2-433]  be safely pronounced, that hee hath the holy Ghost within him: If not,
[II.16.2-434]  then it is a plaine token that hee doeth vsurpe the name of the holy Ghost
[II.16.2-435]  in vaine. Therefore (dearely beloued) according to the good counsell of


[II.16.2-436]  Saint Iohn, beleeue not euery spirit, but first try them whether they bee of
[II.16.2-437]  GOD, or no. Many shall come in my Name (sayth Christ) and shall
[II.16.2-438]  transforme themselues into Angels of light, deceiuing (if it bee possible)


[II.16.2-439]  the very elect. They shall come vnto you in sheepes clothing, being in­
[II.16.2-440]  wardly cruell and rauening Wolues. They shall haue an outward shew
[II.16.2-441]  of great holinesse and innocencie of life, so that ye shall hardly or not at all


[II.16.2-442]  discerne them. But the rule that yee must follow, is this, to iudge them
[II.16.2-443]  by their fruits. Which if they be wicked and naught, then is it vnpossible
[II.16.2-444]  that the tree of whom they proceede should bee good. Such were all the
[II.16.2-445]  Popes and Prelates of Rome for the most part, as doeth well appeare in
[II.16.2-446]  the storie of their liues, and therefore they are worthily accounted among

Luke 6.

[II.16.2-447]  the number of false Prophets, and false Christs, which deceiued the world
[II.16.2-448]  a long while. The Lord of heauen and earth defend vs from their tyran­
[II.16.2-449]  nie and pride, that they neuer enter into his vineyard againe, to the di­
[II.16.2-450]  sturbance of his seely poore flocke: but that they may be vtterly confoun­
[II.16.2-451]  ded and put to flight in all partes of the world: and he of his great mercy
[II.16.2-452]  so worke in all mens hearts, by the mighty power of the holy Ghost, that
[II.16.2-453]  the comfortable Gospel of his Sonne Christ may be truely preached, true­
[II.16.2-454]  ly receiued, and truely followed in all places, to the beating downe of
[II.16.2-455]  sinne, death, the Pope, the Deuill, and all the kingdome of Antichrist,
[II.16.2-456]  that like scattered and dispersed sheepe being at length gathered into one
[II.16.2-457]  folde, wee may in the ende rest all together in the bosome of Abraham,
[II.16.2-458]  Isahac, and Iacob, there to be partakers of eternall and
[II.16.2-459]  euerlasting life through the merits and death
[II.16.2-460]  of Iesus Christ our Sauiour.
[II.16.2-461]  AMEN.