THE no lesse enlightned , then beloued Disciple of our Sauiour , Saint Iohn the Apostle , Euangelist , & Prophet , intending to comprise in a very small abridgement , the whole doctrine of the Gospel , and to shew what was the aime , and scope , whereto all Euangelicall preaching must tend , insisted vpon two briefe propositions combined together , but by relation of contrariety ; the one affirmatiue , the other negatiue , both concerning God . And before he sets them forth , in his first Epistle he premiseth a faire troope to make way for them . Quod fuit ab initio &c. Iohn 1.1 . That which was from the beginning , which wee haue heard , which we haue seene with our eyes , which we haue looked vpon , and our hands haue handled of the word of life . For the life was manifested , and wee haue seene it , and beare witnes , and shew vnto you that eternall life , which was with the Father , and was manifested vnto vs . And yet , not content with this great preparation , hee repeateth againe , and saith , That , which wee haue seene , and heard , declare we vnto you , that yee also may haue fellowshippe with vs ; and our fellowshippe is with the Father , and with his sonne Iesus Christ . Now therefore hauing awakened vs with touching vpon the exceeding benefit of being receiued into fellowshippe with the holy Apostles , by receiuing that , which hee thus propoundeth to vs ; let him say at the last , what this is of so great importance , which was from the beginning , that is , from beyond all eternity : which the holy Apostles had heard , and handled with their hands , which should bring vs eternall life , and which they were to preach , and teach thorowout the world : Let him say , and declare it in a word , we will heare it . Ethaec est annunciatio &c. This is the message , which we haue heard , and declare vnto you . Well : Blessed Saint Iohn , we are ready , and prepared to heare this your admirable and mysterious message : vnfold at length that , which you haue heard , and learnt , and receiued to report vnto vs . Behold , heere it followeth in few words : Quoniam Deus lux est ; & in eo tenebrae non sunt vllae ; That God is light , and in him there is no darkenes at all . Behold this is the abstract , and summe of our faith , That God is light without darknesse . Therefore our eternall saluation confisteth in receiuing this light , and in casting out darknesse . Deus lux est &c. God is light .

If God himselfe be light , what maruaile then , that hee so delighteth to imploy himselfe about light . The first inward Word , which God from all eternity brought forth within himselfe , what was it but his substantiall , eternall word , his only begotten sonne , whom we know to be Lumen de lumine , light of light . Lux vera , quae illuminat &c. Iohn 1. The true light , which enlightneth euery man that commeth into the world . Likewise the first externall word of God , which he vttered out of himselfe after an eternity of silence , was this , Fiat lux , Let there be light . Light , a creature so beloued of the Creator , that he thought good to bestow this one and onely quality as a sufficient dowrie on the heauenly bodies , which are the most noble and exalted creatures in all the ranke of sensible substances . But will ye yet further obserue , how great a friend God is to light , and enemie to darknesse ? Behold hee would not suffer his new framed materiall world to remaine without light so much as the three first dayes of the Creation . Genes. 1.1 . The Sunne and Moone the two great lights , together with the other lesser lights of the starres , were to bee made the fourth day : and yet , because in this meane while darknes was vpon the face of the deepe , in the first distinguishing of things out of the confused lumpe , God , as enemie of this darknesse , sayd , Let there be light ; and there was light . Light the first borne of all the visible creatures : light , which hath no positiue contrary in nature : light , which displayeth it selfe to all , and maketh all things else manifest : light , which pierceth euery transparent body though most solide : light , the ioy of the eyes , and comfort of euery afflicted heart . Quale gaudium est mihi , qui in tenebris sedeo , & lumen coeli nen video ? What ioy can I take , that sit in darknes , and behold not the light of heauen ? sayd good old Tobia , when hee was blinde : Light , which transfuseth it selfe in a moment : light , which cannot be defiled by the touch of things impure : light , which giueth life to all colours , and actuateth them : light , the mother of all beauties , and ornaments of this sensible world . The Rainebow maketh a goodly shew being guarded , and striped with so many , and so amiable colours , which in truth are nothing els , but the light of the Sunne reflected from dewie clouds , and by diuers composures of more , or lesse opacity reduced to such variety of colours . And generally al colours , which cloath with such beauty the best visible bodies , and represent them to the eie with delight , what are they else , but mixtures of the lightsome elements with the obscure . To conclude , light may by way of resemblance , and participation be accompted a diuine thing , inasmuch as God is light , and in him there is no darkenes . And therefore as soone , as God had created the light , the pen of the Holy Ghost testifieth , that God saw the light that it was good , and diuided the light from the darknesse . Vpon the atchieuement of euery other daies work , the Scripture closeth vp with this , Et vidit Deus , quod esset bonum ; And God saw that it was good . But vpon the worke of the first day , wholly imployed in creating light only , the addition is more speciall ; Et vidit Deus lucem , quod esset bona ; And God saw the light that it was good . But as for darkenesse , that being interchangeablie to accompany the light for the bringing in of night , indeed there followeth Gods both separation , and nomination of them both ; Diuisit Deus , & vocauit Deus : God separated the light from the darknesse , and God calleth the light Day , and the darknesse Night . But vpon this the Scripture doth not adde , that God saw that it was good ; because ( it is S. Aug. de Gen. ad lit . cap. 17. Augustines argute collection ) God , as a speciall louer of the light and hater of darknes , gaue to the light only this approbation , and praise , Quod erat bona , that it was good . But of the day and night coupled together , he would affoord no such commendation , lest he should giue to night and darknesse the aduancement of goodnes . The reason is cleare ; for that Deus lux est , God is light , and in him there is no darknes , and hee it is , that dwelleth in that light , which no man can approach vnto .

Well therefore might S. Paul frame this his congratulation with the faithfull vnder the metaphore of light , and darkenesse , day , and night ; Nox praecessit , dies autem appropinquauit ; telling this , as most comfortable newes , that a very longsome , and irkesome night was ouerblowne , and that a goodly faire day then had ouertaken them . Procopius writeth , that neere to the Pole , where the nights endure diuers moneths long , the inhabitants in the end of such a night , at such time as the Sunne vseth to render himselfe to their view , get vp their highest mountaines , striuing to haue the first view of that most desired creature : and no sooner doe they espie it , but they adorne themselues in their best attire , and with mutuall ioy and embraces congratulate , saying , Behold the Sunne , the Sunne appeares ; and so they inuite and feast one another . And all this vpon the view of the materiall Sun onely . Another maner of feast , and ioy it is , to which the Apostle heere doeth incite , and inuite . Whilest in a mysticall , and spirituall sense he proclaymeth to vs , that , The night is passed , and the day come . Where he pointeth at the miseries of the continuall , dreadfull , and hideous nights then ouerpassed , and of the long & happie daies brought vnto vs by that Sunne , which knowes no going downe .

Nox praecessit . Three kindes of nights are heere vnderstood by Saint Paul , whereof he ioyed that they were ouerpassed . The first the night of ignorance , the second of sinne , the third of negligence . To these , in regard of our selues , and these times , I will adde a fourth , the night of errors . So that of these the two first goe before the receiuing of the faith , namely the night of blinding ignorance , and tyrannizing sinne ; the other two follow the faith receiued , namely stupifying negligence , and infecting error .

Yee haue often reade , and many of you considered the strange maner of speech vsed in the holy Scriptures , in the distinction of the six dayes of the Creation . And the euening , and the morning , were the first day : Euery day hath its night , the day goeth before , and the night followeth after , the morning maketh way for the euening . Surely nature requireth that the habite should precede the priuation : Whereupon I conceiue not to what purpose Aristotle pusled himselfe , and troubled naturall Philosophie , by shouldring in after Matter & Forme , Priuation for a third principle of naturall bodies , vnlesse hee meant hereby , that whatsoeuer is generated , maketh a passage from not beeing vnto beeing . But if so , yet this not beeing might well bee termed negation rather then priuation : Or rather by priuation ; perhaps the Philosopher would signifie vnto vs the naturall inclination of matter to receiue a new forme , which appetite is very improperly called priuation . Now , as for the text Factum est vespere , & mane &c. It is enough for vs , that it , being a phrase meerely extraordinary , importeth a mystery . Too tedious should I bee , if I should heere propound all the diuers opinions of the holy Fathers vpon those words . But for as much as serueth my purpose , I doubt not , but that God in his intention was willing to make man wholly diurnall , and no whit participating of the night : For hee created him right and iust , and endued him with such gifts , whereby hee might , if hee would , haue made to himselfe , and to all his posterity , a perpetuall spirituall day , which should neuer haue seene any night at all . But God ( inasmuch as hee foresaw , that wretched man would within a few houres after his creation abandon the light , and cast himselfe headlong into darknesse ) mooued with compassion of him , in his determination prouided a remedy , by destinating for mans sake his owne sonne , the true light , and sunne of righteousnesse to bring them from darkenesse to light , from night to day . And therefore it ioyes my heart to thinke how God ordayned that ( besides other mysterious interpretations ) euen for the shadowing out this then hidden mystery , the Scripture describing the beginning of the world should speake in this wise , Factum est vespere , & mane , intimating first the euening or night of mans misery , and then the morning or day of his redemption following . For as for his first estate of integrity and light , it was so short , that it is not to bee accounted for a day in this kinde . And so S. Paul here not varying from this our contemplation , reioyceth that that night is passed , and this day arriued ; saying , Nox praecessit , dies autem appropinquauit . The night is past , the day is at hand .

By the first of these nights I meane ignorance , or small knowledge of things concerning God . But heere it may bee obiected if S. Paul had written this Epistle to the conuerted Gentiles onely , well might he vnderstand by this night ignorance ; but writing also to the Iewes then in Rome conuerted to Christianity , it seemeth that they could not then be taken to liue in darkenesse , and in the night of ignorance . Psal. 76.1 . For Notus in Iudaea Deus . In Iurie is God knowne , his name is great in Israel . Iuda was his Sanctuary , Psal. 114.2 . and Israel his dominion . Which also was signified in Egypt , Exod. 10. when there was palpable darknesse thorowout all that land , but in the land of Goshen , where the children of Israel dwelt , there was cleere light . Isai 9.2 . The Prophet Isay spake onely of the Gentiles , when he sayd , The people that walked in darkenesse , haue seene a great light , and they that dwelt in the land of the shadow of death , vpon them hath the light shined . The Iewes had the Law , Cap. 3. and the Prophets . To them ( as Saint Paul witnesseth in this epistle ) were committed the oracles of God . Yet notwithstanding , seeing that S. Paul hath made no such separation , nor distinction betweene Iew and Gentile , but hath expresly proclaimed , that the Gospell is the power of God vnto saluation to euery beleeuer , Rom 1. to the Iew first , and then to the Greeke . For by it the righteousnes of God is reuecled from faith to faith ; He intendeth therefore , that aswell the Iew , as Gentile by the meanes of the Gospel only hath attained the true and perfect knowledge of God . So then the Gospell being this light , and day , for certaine , Nox praecessit , The night is passed , not to the Gentiles onely , but also to the Iewes . For if wee consider the knowledge , which was to be found either in Iurie , or among the Gentiles before the comming of Christ , that , in respect of the knowledge of God and of heauenly things , was very small and shallow , whereupon it might worthily be called night in comparison of the cleare day of the Gospell . As for the Law , who knowes not that it was Vmbra futurorum , Heb. 10.1 . The shadow of things to come , as S. Paul calleth it ? And if it were a shadow , it did partake of the nature of night . In the Old Testament the mystery of the Trinity is very obscurely alluded vnto . And as for that of the Incarnation , if it had beene ordinarily vnderstood of the Iewes , they would not haue made such resistance against Christ . Now therefore because both Iew , & Gentile before the comming of Christ were very weake , and wanted the perfect knowledge of God , S. Paul heere sayeth to them both , Nox praecessit , The night is gone . The Prophet Isai foretelleth it , and the Euangelist S. Matthew confirmeth it , what was the measure of the true knowledge of God as well among the Iewes , as Gentiles , at the time when the Redeemer came into the world . Matth. 12.20 . A bruised reede shall hee not breake , and the smoaking flaxe shall he not quench . Our Sauiour Christ did finde Iudaea to bee a broken reede , wherby is insinuated , ( according to the exposition of my countryman Saint Hierome ) that the Iew was not at that time so loudly sounding in setting forth the glory of God , as formerly they were . And in truth that people then ( as also at this day farre more miserably ) was more guided by the superstitious traditions of their vaine Rabbines , then by the holy Scriptures . Wherewith our Sauiour also vpbraided them , saying , Why doe ye by your traditions transgresse Gods Commandement ? And the very same now adayes is to bee found vnder the Papacie ; where much more accompt is made of the Popes commandements , then of Gods ; The committing of adultery being reputed galantery , but the eating of flesh vpon a Friday , a sacriledge worthy of fagot and fire . As for the Gentiles , Christ found them to be linum fumigans , smothering flaxe , not altogether put out , but somwhat smoaking , by reason of that small and weake knowledge of God , which the glimpse of the Law of Nature affoorded them . And therefore in conclusion , an vniuersall and common night did ouerspread all , both Iew , and Gentile . And if Zachary the father of the great Baptist had not acknowledged the nightly darkenesse , wherein both himselfe , and the rest of that people remained , hee would not hauesung , that Christ was the day spring from on High , To giue light to them that sit in darkenesse , and in the shadow of death , and to guide our feet into the way of peace . Surely that , Iob 36.32 . which we read in the booke of Iob may be truely vnderstood as well of Iudaisme , as of Gentilisme ; And this it is , In manibus abscondit lucem , & praecepit ei , vt rursus adueniat ; He bideth the light in his hands , and commandeth it to come againe . Whereby is giuen vs to vnderstand , that God , before that hee sent the Light of his owne Sonne into the world , did hold the light of the knowledge of God clasped vp in his hand , so that , howsoeuersome glimmering beames darted foorth through the clifts from betweene the fingers , yet he did reserue the wyde opening of his hand till the fulnesse of time ; and therefore then he commanded this light vtrursus adueniat , to come againe at that time when S. Paul should shortly after proclaime , Nox praecessit .

But if by this night wee will vnderstand the true and totall darkenesse of Infidelity , then are wee to say , that the Apostle doeth not heere meane the ancient by-past times before the comming of Christ , but rather the very time wherein our Sauiour liued in his flesh vpon the earth , and when the Gospel was first published by the Apostles . In a word heere is especially to bee vnderstood that estate , wherein the new Christians of Rome ( aswell Iewes , as Gentiles ) were immediatly before their conuersion to the Gospel , which was indeed an vtter darknesse of night . What els were the Gentiles of that time in Rome , and throughout the whole world , but Idolaters ? And as for the Iewes , had not they then crucified our Lord and Sauiour ? Had not they then reiected their Messias ? Did not they then remain with the veile ouer their hearts ? 2. Cor. 3. And what greater infidelitie , then not to receiue Christ ? Nay , to persecute him in his members ? Euen in this night S. Paul accounted himselfe to haue bin : And worthily ; For he testifieth of himselfe , that he was formerly a blasphemer , 2. Tim. 1. Galat. 1. and a persecuter , and iniunious ; and that hee persecuted the Church of God beyond measure , and wasted it . Out of the lumpe of these hardened , and blinded Iewes , came the remnant of these , which embraced the Christian religion . And therefore with good reason of these , as so of himselfe , S. Paul said , Nox praecessit , To vs , and in speciall to me , the night is passed .

The second night , whereof S. Paul would here be vnderstood , is the night of reigning sinne ; and this was most common both among the Iewes , and Gentiles . How heinous and filthy the enormities of the Gentiles were , especially in Rome , may appeare by the particular , and euen loathsome catalogue recorded by S. Paul in this Epistle . Wherefore God gaue them vp to their hearts lusts , Rom. 1. vnto vncleannes , to defile their owne bodies betweene themselues : who turned the trueth of God into a lye , and worshipped , and serued the creature . Wherefore God gaue them vp to vile affections of most abominable sinnes . And deliuered them vp to a reprobate minde , to doe those things which are not conuenient . Being filled with all vnrighteousnes , formcation , wickednes , couetousnes , maliciousnes , full of enuy , murther , debate , deceit , malignity , whisperers , backbiters , haters of God , despitefull , proud , boasters , inuenters of euil things , disobedient to parents , without vnderstanding , couenant breakers , without naturall affection , implacable , vnmercifull . Surely either S. Paul prophetically describeth the enormous sinnes , and most corrupt maners of Rome , as it stands in our times : Or els Rome , as now it is , and hath bene for some ages past , hath vndertaken to be in all points like to heathenish Rome , as it was in S. Pauls time . The manifold wickednesses of the now Rome could not bee more exactly pencelled , and drawen out to life , then by that , which the Apostle here particularizeth . O dreadfull night ! ô palpable darknesse ! ô vntollerable blindnesse ! Verely such impieties , and impurities conclude , that as yet the first night of the want of the knowledge of God remaineth there , Inasmuch as so hidious sinnes are proper to the Heathen , as the same Apostle witnesseth , Sicut & Gentes ; As the Gentiles , 2. Thess. 4.5 . Ephes. 4.17 . which know not God . Non ambuletis sicut & Gentes &c. That ye walke not as the Gentiles walke , in the vanity of their minds , hauing the vnderstanding darkened , being alienated from the life of God , through the ignorance that is in them , because of the blindnesse of their heart : Who being past feeling , haue giuen themselues ouer vnto lassciuiousnesse , to worke all vncleannes with greedines . Certainly such life and maners , which are very ordinary and common in the Court of Rome ( yet I except whatsoeuer good men are there ) doe inferre , that according to the Apostles intimation , the knowledge of God , and hope of euerlasting life is not to be found among them . Edamus , bibamus , cras moriemur . Let vs eat and drinke to day , for we shall die to morrow . And yet they most of all should open their eyes , and mend their maners . Thus therefore to the Gentiles made Christians , Nox praecessit , The night of grieuous offences is past . Neither yet were the Iewes out of the shade of this night ; Qui alios doces , teipsum non doces ? Rom. 2. Thou which teachest another , teachest thou not thy selfe ? Thou that preachest a man should not steale , doest thou steale ? Thou that sayst a man should not commit adultery , doest thou commit adultery ? Thou that abhorrest idols , doest thou commit sacriledge ? Thou that makest thy boast of the Law , through breaking the Law , dishonourest thou God ? For the name of God is blasphemed among the Gentiles through you .

There is no difference , Rom. 3. for all haue sinned , and come short of the glory of God . All therfore were ouer clouded with this night of most grieuous sinnes . Wee haue prooued both Iewes and Gentiles to be all vnder sinne , as it is written , They are all gone out of the way , they are all become vnprofitable , there is none that doth good no not one .

Now what is the night ? Nothing else , but the absence of the Sunne . And what else , but sinne , Wisd. 1. driueth the Sunne of righteousnesse Christ Iesus from our soules . In maleuolam animam non intrabit Sapientiae , nec habitabit in corpore subdito peccatis : Wisedome will not enter into a malicious soule , nor dwell in a body subiected to sinne . What is the night ? It is the shadow of the earth interposing it selfe betweene vs and the Sunne . And what else is sinne , but a darke , and grosse obstacle intercepting the beames of the inuisible Sunne , so that they cannot pierce downe to vs ? Isay 59.2 . Your trangressions haue made a separation betweene God and you , and your sinnes haue hid his face from you . What is the night ? It is a season vnfit for trauailers other then those , that are willing to loose their way , and to aduenture their neckes in headlong downefals . And what else is sinne , but a wandring from the way that leadeth to heauen , and a downeright gallop into the pit of hell ? Psalm. 81.23 . Dimisi eos secundum desideria cordis ipsorum ; ibunt in adinuentionibus suis . I gaue them vp to their owne hearts lusts , and they will walke in their owne inuentions . Prou. 18.3 . Improbus cum in profundum venerit peccatorum contemnit : sed sequitur eum ignominia & opprobrium . When the wicked man commeth into the depth of sinne , he groweth to contempt , but shame and reproach follow him . Of this night also S. Paul heere sayd , The night is passed : For they were now washed and cleansed from their sinnes , and had their members also mortified ; as I shall touch in considering the day opposite to this night .

The third night , which S. Paul heere had an eye vnto , was the night of negligence , and dulnesse . Nay it may seeme , that hee had principall respect heereunto : For being that hee spake to the Romanes already conuerted to Christ , whose faith also hee sayd to haue beene spoken of thorowout the whole world ; Rom. 1. they therefore were out of the night of infidelity . delity . Of whom also he had sayd , that they were freely instified by Gods grace , Rom. 3.24 . through the redemption , that is in Iesus Christ . — by faith in his blood , to declare his righteousnesse for the remission of sinnes past . And therefore now they being iustified , and out of the night of sinne , yet the Apostle in this chapter saith to them , It is now high time for vs to awake from sleepe . They were therefore yet asleepe , and so remained in a certaine kinde of night , though they had ouerpassed the two former nights , whereof I haue spoken . And of this third night the Apostles meaning is , that it is not entirely passed ouer : but he exhorteth them to endeuor , and striue to shake off this sleep , and to driue away this night also , as formerly by Gods grace they had worne out the other two nights of ignorance , and of sinne , He therefore vrgeth them to rouze vp themselues from spirituall sloth , and drowsinesse , and to become watchfull in things perteining to their saluation . This night will bee more euident by our mention of the day opposite heereunto .

I passe therefore to the fourth night , from which God out of his infinite bounty hath freed vs in these times . Concerning which , I may say with S. Paul , on mine owne behalfe , and yours ( my brethren of Italy , whom God hath blessed with the cleare light of the trueth ) Nox praecessit , The night is past . And for this I make such congratulation as may serue , not to insult vpon others , or proudly to glory in our selues , but to render due thankes to the Almighty , and to stirre vp our affections to compassionate our brethren , who yet remaine in no small danger , lying in the deepe darksome night of many errors , though professing the Christian faith . Surely a night so much the more dangerous , in that those poore soules deeme themselues onely to enioy the Light , and dreame that all others , who adhere not to their part , remaine in darkenesse , Isa. 5. Et dicunt bonum malum &c. And call good euill , and euill good , accounting light to be darknesse , and darkenesse light .

The Church of God is sayd to be Castrorum acies ordinata ; An armie set in array . Cant. 6.3 . Iob 7. And in truth the whole life of man is a warfare vpon earth . But this warfare of the Church , and this mighty Armie in my opinion may bee more fitly resembled to an Armada on the Sea , then to a march on the land . In which regard the Church is called , A Merchants ship bringing food from a farre . Prou. 31.14 . And our Sauiour Christ being in a ship did then most liuely represent his Church , Luke 5.3 . as is very elegantly declared by the holy Fathers . Christ hath his Nauie of many ships of warre , that is , a collection of many particular Churches , wherof he is the Head , and Generall . Against this Nauy there are in the sea of this world openly set out many other ships of warre vnder the conduct of the Diuell , which are the troopes of diabolical sects , and superstitious Infidels , the enemies of Christ . And in this warfare I , to my great griefe , behold the ships that are vnder the same Captaine , and Commander our Sauiour Christ , to pursue one another with no lesse , nay perhaps with more hatred , then if they were indeed the ships of the enemy . The Church of Rome , and those that follow the conduct of it , hate to the death the Reformed Churches . And the Reformed hate them . I would faine set you right , my Auditors , in a great , and very common mistake , if so bee that yee thinke the Reformed Religion to bee another Religion wholly differing from the Romane . The Religion of both is in the maine essentials and fundamentals the very same . Both haue the same Christ for their Lord and Master ; both the same baptisme ; both are founded by the same Apostles ; both haue and professe the same Gospel . But to the end wee may vnderstand the estate of both the Romane , and Reformed Churches , I meane to hold my selfe to my similitude of ships , and Nauigation . The voyage of the Militant Church is a continuall sayling in the Ocean of this world , amids a thousand shelfes , and rockes , gulfes , and quicksands , where no shore , nor land at all is to bee seene . For our pilgrimage heere is in faith , and tendeth to the attaining of things inuisible . Wee walke by faith , 2. Cor. 5.7 . and not by sight . Wee see now through a glasse darkly , 1. Cor. 13.12 . but then wee shall behold face to face . 2. Cor. 4.18 . Wee looke not on the things , that are seene , but on the things , that are not seene . For the things , which are seene , are temporall : but the things , which are not seene , are eternall . And the Nauigation , wherein the Church Militant is employed , tendeth to Spirituall things , which are not seene . And surely in Sea voyages amidst the maine , where no land marke can bee seene for the direction of the shippe , the onely certaine meanes of guidance for Nauigation consisteth in the vsing of a good Compasse , hauing a Needle well touched with the Loadstone , as also in hauing a Ship mans Card , or Sea mappe iustly quartered , and coasted . Hee that without these , or with a false Compasse , or Mappe , saileth out of all sight of shoare , may bee saide to wander in vtter darkenesse , and midnight , though it be at noone-tide ; And contrary wise , hee that is furnished with a true Compasse , though hee saile in the deepe of Sea , and of night , yet hee enioyeth the day , and cleareeth his passage at all occasions . Now for the difference of the Reformed Shippes , and the Romane , it is not in the bottome , nor in the tackeling , but onely in the Compasse . The Romane shippe is a good Vessell , well built , not rotten , nor fallen in pieces ; it is well furnished with Masts , with Yards , with Cordage , with Cables , with Anchors ; it hath an excellent Sea-mappe : the passengers , and common souldiers in it are all vnder the colours of one and the same Generall , our Sauiour Christ . And in these there is no difference betweene this Ship , and the reformed . But I finde one maine difference betweene them , whence also arise an innumerable other disparities , and it is , that the Pilot , who sits at the sterne of the Romane ship , hauing throwne aside the ordinary Compasse , and leauing the vse of the approoued Sea-mappe , hath out of his owne capricious conceit deuised a new Card , and contriued a new-found Compasse of his owne , whose needle hath no aspect toward the Pole , or touch at all of the Load-stone . Suteable also hereto hath he out of his owne head framed certaine Cardinall windes , which serue onely for his Card. Nay ( which is worse then this ) hee hath intruded into the possession of gouerning the helmes of all the shippes , that roade in his company , and from euery of them hee hath taken away the vse of the ordinary Compasse , and beating the Marriners , and ouer awing them by tyranny ( who otherwise would doe well , and performe their office aright ) will haue no nay , but all those shippes must daunce attendance after his . And so , for that hee vseth no true Compasse , nor Carde , hee ringleads them all to wracke , and they follow him fast enough without light through the thickest darkenesse .

For the vnfolding of this Metaphore , I say in a word , that the Bishoppe of Rome at this present , and for many ages past , leauing the trauailers true Sea-card , the holy Scriptures , and the vnmooueable North-Pole , the aime at Heauen and heauenly things ; and propounding to himselfe one onely Port , his owne greatnesse , and temporall pompe , hath in his deuised Compasse quartered out his owne counterfeit windes , which must blow for that hauen ; they are dominion ouer all other Churches , mastery ouer the Keyes , infallibility of his iudgement , and authoritie in things Temporall , euen ouer Princes . And as for the poore passengers , and common souldiers , who are transported , and blindly clapt vp vnder the hatches in these wandring shippes , he hath , to amuse them , added in his false Card many bastard windes , painted out in guilded , and flourished lines ; namely , our owne , and others merits , Inuocation of Saints , religious worship of Images , the treasure of Indulgences , efficacie of Masses , and of Priestly absolutions , Agnus Dei's , hallowed Beads , holy Water . By these , and other such windes neuer found in the ancient true Compasses , and whereof the ancient Pilots of the holy Church neuer heard any newes ; by these blasts will hee haue his followers to saile , whereby they are caried headlong into many most important errors . The onely cause of all this mischiefe is that Archpilot . For if hee were remooued , or could bee perswaded to leaue his owne monstrous Chimericall Compasse , and to betake himselfe to the vsuall and auncient guide , presently defacing all those false windes , verily the goodly fleete of the Catholique Church would easily bee set right , and holding the safe and sure way ( as the Reformed Companies haue done ) would approach to the true hauen of eternall blisse . True it is , that these Reformed Churches , beeing misledde by this wandring guide , did sometime follow that vaine and deceitfull Compasse . But at length they haue better bethought themselues and casting out that strange intruding Pilot , they haue yeelded vp their shippe to bee gouerned by their owne true Steersemen , such as God himselfe hath ordayned . And so vsing the infallible Card of the holy Scriptures , and the true Compasse quartered out into the foure auncient Cardinall windes of the foure first generull Councels , and seconded with the vnder-windes of the holy Fathers , they make an happy voyage , and without wandring arriue at the appointed hauen of saluation . And this is the miserable night of manifold errours , wherein so many poore soules suffer themselues to bee hoodwinked , and lulled asleepe : from which yet we are rescued by the Almighty hand of God . And therefore let vs yeelde him all possible thankes , that This night is passed .