THE BURDEN OF THE ministery.  
Gathered out of the sixth chapter of the Epistle of S. Paul to the Galathians, the first verse.  
VERY PROFITABLE TO BE read of every faithful subject, and of all that desire to be taught in the way of truth.  
By JOHN HOLME.  Math. 11.29.30. 
Take my yoke upon you, for my burden is light  
LONDON, Printed by I. Danter for john Winnington. 1592.   

TO THE RIGHT HONOURABLE George Earl of Cumberland, Baron Clifford, Lord Bromflet, Aton and Vescie, etc. Knight of the most noble order of the Garter: JOHN HOLME wisheth increase of all honour.  
GReat no doubt (Right honourable) are the blows which our adversaries the Papists have given us, and yet our Church not once moveth or giveth place to the traditions of men: But yet in this notable victory and triumph over them, we may well be compared to a company of soldiers, who having gotten a prey, and falling forth amongst themselves for the division of it, in the mean time the enemy comes, and spoils them all, and takes it quite from them. We of England have in peace possessed the word of truth a long time, but about unnecessary trifles we are ready to go together by the ears; a strange matter, that out of light should spring such palpable darkness, and that our ministery should travel as it were of sects. Well, let us take heed, that while we thus consume one another, he take not this jewel (for which the Merchant sold all that he had to buy it) and give it to a Nation that will bring forth the fruits thereof. Though the watchmen sit on the tower, and tell us daily they espy immineat dangers; yea, though his preachers tell us destruction will be to juda, and desolation to jerusalem, yet we care not for the safety of our country, nor for the precious Gospel which we would seem to profess, our consciences are seared up; and the spirit of pride hath got the dominion over us, which a learned Father maketh the cause of schism and dissension.  
In this little Book (Right Honourable) I have prescribed a potion to cure such a grievous disease, the quality thereof you shall better perceive if you read it through: and the rather I presume of your honour, for that of a child you have been ready to benefit the Church, being a father to the fatherless and widow, a restorer of the Levites portion, a defier of the world, and a chief defender of our Nation, that night and day have been in the peril of sea, in peril of robbers, yea sometime with Paul in peril of death and that for our safety, who live at rest, eating the fruits of our labours in peace therefore since poverty cannot give to honour the things of this world, yet such as we have with Peter that will we give: beseeching your Honour the rather to accept of it, because it proceeded from a willing mind, and from a faithful Northern heart, and thus I leave it to your godly consideration, to whom our University is bound in weightier matters.  
Your Honours to command JOHN HOLME.   

TO THE READER.  
CHristian people strait is the gate, and narrow is the way that leadeth to eternal life, & few there be that enter into it: but broad is the way that leadeth to destruction, and many there be that find it out, and walk in it: the one way full of pleasure and ease, the other crabbed, crooked and full of sorrow. And this is the way of the Church and chosen people of God, Israel must be under Egypt, the three Children in the fiery furnace, David must be persecuted in his own kingdom, by his own son, and Christ himself must be crucified: No marvel therefore though the Devil sow contentions in our minds, now we being at rest, for that even in peace we should begin to war, for the reforming of which mischief many and sundry Pamphelets have been written, but either we are to deaf that we can not hear, or else to negligent in practising those things that we hear: never so much preaching God be praised never so little profiting, the Lord amend it, Some of us have itching ears, to heap to ourselves a number of teachers, and with some of us it is midnight, we care for no teachers, the one sort be the Brownists, the other be the Papists and Gesuits of our time. And though our most gracious Queen whose life the Lord long continue, as the faithful witness in heaven, do labour and strive, to set peace between Ephraim and Manasses, between Minister and Ministry: yet we disloyal servants to so good a governor, flee far from this peace. Was ever any land guided so well and wisely? yet behold the envious soweth tars in the minds of her loyal subjects, to drive them from obedience. These & such like are the trials, which persuade my heart of the truth of the religion of England: For this cause thou haste here (gentle Reader) the burden of the ministery, wherein is set down the causes of contentious and schisms, lately sprung up amongst us, desiring when thou knowest them to eschew them, and now to become true to her Majesty, if heretofore thou hast not been sound, so God will bless thee for thy true Israëlites heart, and guide thee in all thy ways, that thy foot dash not against a stone, and at the last bring thee to everlasting life through the merits of Christ  
Yours Io. Holme.   

THE BURDEN OF THE ministery.  GAL. 6. VERSE. 5. 
For every man shall bear his own burden.  
THE Apostle in the beginning of this Chapter exhorting the Galathians to the spirit of lenity, that rather they should admonish a brother by infirmity falling, then rashly to condemn him for an Atheist or a reprobate: which he proveth by four arguments.  
First, because they should consider themselves how weak they were of themselves, lest the Lord also give them over to be tempted.  
Secondly, because in so doing they did fulfil the law, even the law of love, which charitably commandeth them to think of their brethren.  
Thirdly, because it would make them have a fond conceit of themselves, to think better of themselves than indeed they were.  
The fourth and the principal reason is laid down in these short words; For every man shall bear his own burden: and therefore be courteous, mild, and gentle. A doctrine so necessary, that without it the man of God can never be made perfect, nor ever come to the wished haven, but perish in the midst of the sea by bloisterous and most troublesome tempests. And as it is impossible to walk without a leg, or to be valiant in war without armour or weapons: so he that is not furnished with this doctrine, let him never flatter himself, for he will but prove a dastard in the field, and fall down before his enemies to his own utter overthrow in hellfire for ever. But I think it better for you and me, and more profitable to set down the principles, whereof I intent now to speak, which are two.  
First I will prove unto you that every one hath a burden: Secondly, that every one must bear his own burden.  
For the first it were a large theme to handle and many volumes might be spent in writing of it: you know that all we which be the sons of Adam are sinners, and this sin is a burden,  
The latter proposition may be proved by many places: as is Esay the first; Onus Moab; the burden of Moab: and what is it but the sin of Moab? judas his sin was such a burden, so heavy that he could not bear it, but most desperately by hanging himself, was the cause of the shortening of his days. The like is proved by that devilish image of sin Cain, whose sin was so grievous, that one day scarce was he able to bear it. Which thing the blind Philosophers did know and well perceive: as Cato; Nemo sine crimine vivit: None lives without a fault. No man is without this burden (as Juvenal saith) Nemo sapit omnibus horis. This is proved also in Gen. 6.5. When the Lord saw that the wickedness of man was great upon the earth, and all the imaginations of the thoughts of his heart were only evil continually. With this agreeth the saying of David; There is none that doth good no not one, for they are corrupt, and become abominable in their doings. So that (as Augustine saith) the wise man is without his works, and the young man without obedience. We have a figure in Rhetoric, called histeron proteron, and yet no figure now a days, because it is the truth itself. The ship which by violence of the waves is tossed hither and thither, and staggereth, as the Prophet saith, like a drunken man by contrary winds, by reason whereof the ship itself is turned up side down, and the men that were in it, in the seas most pitifully overwhelmed. The ship of the world by the waves of wickedness is turned up side down; the heaven that was above, is now below, and the earth which was below, is now above; wisdom is folly, and folly is wisdom; Love, which was a cover for sin, and as strong as the grave, is now as weak as water, and bewrayeth all sin; Charity, which was hot amongst men, is now quite frozen up for want of heat; fleshly hearts become flinty, and as hard as steel; yea true religion, and undefiled before God, is counterfeit religion, and goes for no currant money with some in England: so that either we have good heads to walk with our feet upwards, or else we can but look for a sudden destruction, as the Sodomites, who were so drunken with sin, that they could not tell where they were, but you know their punishment, a most just judgement, and I pray God that it light not on us for our sins here in England like unto Sodom, yea worse than Gomorrha, who for our pride have deserved the lowest place in hell, and for our covetousness to be punished with penury, as was the rich man in the Gospel.  
But to come a little more nearly to the matter of my text: although these grievous sins be a burden to England, so that we had need to wash ourselves with Isope, that we might be whiter than snow, as the Prophet David his request was, yet we will leave this, and come to more necessary matter. Solomon brings in a good conclusion. 1. Ecclesiastes, 2. Vanity of vanities, all is vanity, and what greater burden is there than vanity? Yea, what profit hath a man of all his labour under the Sun? one generation passeth, another succeed, and the earth remaineth, all things are troublesome and painful, no man can utter them. The eye is not satisfied with seeing, the ear is not filled with hearing, and this is a burden: And to conclude (saith Solomon) I have seen all things under the Sun. But behold they are all vanity and vexation of spirit, so that ye see the vanity of this life is such a heavy and wearisome burden, that a man almost can take no joy in this world. But more particularly in these our days schisms and sects are great and heavy burdens, indeed it is necessary that there should be such, but woe unto that man by whom offences do come.  
By which things we may gather that these be the last times, and the dangerous days, whereof our Saviour Christ and his Apostle Paul prophesieth full truly, for the first we read in the 24. Mat. Many shall come in my name, I am christ will they say, and shall deceive many. And in the 24. verse, false Christ's, and false Prophets, and shall show great signs & wonders, so that if it were possible they should deceive the very elect. If any man then shall say unto yond this is Christ, believe him not, for behold I have told you before: but consider I pray you the 3. chap. of the 2. Epistle to Timothy, where he doth describe and set the sects in their colours: for men shall be lovers of themselves. In the 2. verse without natural affection; in the 3. Traitors; in the 4. having a show of godliness; but have denied the power thereof, in the 5. But in the next ver. are they most lively pictured out, for of this sort are they which creep into houses, & lead captive simple women laden with sins, and led with divers lusts. In the 6. and in the 8 verse he compareth them to jannes' and I ambres, who refused Moses, but they shall prevail no longer, for their madness shall be evident unto all men,: and in the 10. verse he prescribes a way to try their spirits, by the example of himself: but thou hast fully known my doctrine, manner of living purpose, faith long suffering, love, patience. But indeed they sit in the chair of Moses, as the Scribes and pharisees did 24. Mat. All things therefore which they shall command you observe and fulfil, but according to their works do you not at all, for they say often and do not perform it. But to make any application of these I fear I should lose my labour, and sing to such an Adder as will never be charmed, though I sing never so sweetly: better is it therefore never to trouble myself at all, than to meddle with such a matter as can hardly be brought to pass, or to lay the ground work before I cast account whether I be able to build or no, lest that the ground work being laid,, and I not able to finish it myself, become ridiculous unto all, and that were a great burden for me.  
Now if a man will know certainly that he hath a burden, let him look into the 7. of Ro. 7. Nay I knew not sin but by the Law, for I had not known lust, except the Lord had said, Thou shalt not lust. The knowledge therefore of our burdens cometh by the Law, not that we are under the Law, for now we are delivered from the Law. But the knowledge of sin only cometh by the Law, which is the only office of the Law to drive a man to repentance.  
Now that not only the children of disobedience have a burden, but also the elect children of God: it may appear by the testimony of Paul himself in the 17. and 18. verses. For I know that in me, that is, in my flesh dwelleth no good thing for will is present with me, but I find no means to perform that which is good: for I do not that good which I would do, but the evil which I would not do, that do I. And so he concludes that even the contagion of sin dwelleth in him, which is a grievous and most heinous burden.  
And he that saith he hath no burden, dcceineth himself, and the truth of God is not in him, as it is in the first Epistle of john. 1. Chap. 8. ver. If we say that we have no sin we deceive ourselves, and truth is not in us. And in the 2 Chap. He declares the means how to be eased of our burden. If any man sin, we have an Advocate with the Father, jesus Christ, the just, and he is the reconciliation for our sins, yet there is a difference between the sinning of the godly and the ungodly. Sinning of the godly said I, there be many parts of the scripture that seem repugnant to this: As first a good tree cannot bring forth evil fruit. He that committeth sin is of the devil, for every one that is borne of God sinneth not, as the Apostle witnesseth: that which is borne of the spirit is spirit. Then how can the former stand for a truth, that the children of God should both sin, and not sin, have a burden, and have none, when as we know even by natural reason, that two contraries cannot stand at one time in one subject. Now in that the righteous do sin it is plain, There is none that doth good, no not one, the righteous sinneth seven times a day: and many such places. The answer is very easy, the righteous in deed do sin, but not unto death, because he is partly borne of God, and partly of a man, the first way he sinneth not, the second way he sinneth. Nohah GOD his faithful and obedient servant although the Lord blessed him, saying to his seed, bring ye forth fruit, and multiply, grow plentifully in the earth, and increase therein. 9 Gen. 7. & 9 verses. Behold I even I establish my covenant with you and your seed after you. Yet this way he sinned not, but afterwards it came to pass that he drunk of the wine, and was drunken, and uncovered himself in the midst of his Tent: see, that no sooner he was come into the world but he was infected by it, and fell from God most ruenously, by which we may gather, how slippery places we men of this world, stand in, so that it is impossible for us to walk in it without danger of our lives. No marvel therefore though we be as blind as beetles, that we cannot see the sunshine of righteousness, though it shine never so bright in England. O great and heavy burden, in one hour able to crush down our shoulders, and to cast both body and soul into the lake of destruction: we see therefore that Noah sinned not the first way, but as he was man the second way. Abraham, although he did forsake his own country, and all his kindred, to go to the land whereunto the Lord appointed him; in which he sinned not because it was God's commandment, but he lied, Gen. 12.13. in saying that his wife was his sister for fear of the Egyptians: Say I pray thee, that thou art my sister, that I may far well for thy sake, and that my life may be preserved by thee.  
And this second way he sinned, because his wife by this means was ravished by Pharaoh. jacob the faithful servant of God, yet he deceived his master in dividing the flock. Gen. 30. the second way he sinned. David the anointed of God, yet notwithstanding he committed incest with Urias' wife, and therefore it was a heavy burden unto him: Sod quid onus? But what is the greatest burden Even the love of Idols. And first men make this world an Idol, especially we of England, when we like unto Achabs' wife are never content, though we had never so much, yet still we desire more: and although (as M. Caluin saith) amongst men there be such variety of minds and desires, that as it is a world to see them: yet do all agree in this point most plainly, that with whole heart and mind they are occupied in the world, & the things thereof: and surely his opinion is true and to be liked of all: for men nowadays had rather eat the bread that perisheth, than drink the water, whereof whosoever shall drink, out of his belly shall spring rivers of waters of life: not of such waters as our Fathers drunk of in the rocks and died, but of the water of life, which never shall decay from all eternities, and yet man most senseless, had rather be in bondage than in freedom, he had rather drink of the filthy puddles of Egypt, to be fed with butter, beef, unions, or garlic, than for to drink of the water whose streams flow from jacob his well, or from the river of Eden: or to be fed with Manna from heaven.  
Thus men become without understanding, degenerating from reasonable creatures to sense less Idiots: and this is not the least burden we have to bear in England. The Ministers themselves have their burden; Malumest nobis esse hîc: It is evil for us to dwell here, for their portion is labour, a heavy yoke laid upon the sons of Adam to humble them thereby. If labour then be necessary for the Minister to feed the flock, then also he must have his tools to finish the work as well for the body as for the mind.  
Now if the first sort which concerneth his body be wanting, which is sufficient maintenance, than what hope is there of the gifts of the mind. For (as Aristotle affirmeth) the mind doth follow the temperature of the body, and the body itself cannot last without nourishment: then what shall we think of those men that would destroy the foundation of our Colleges to increase their own possessions, which be the well springs of life to the whole land, confounding learning, & bringing in barbarism, by making the wisdom of God inferior to the wisdom of man? The word of God (say they) is simple, and may be understood without the Arts: which if it were true, doubtless the Lord would never have given commandment, that his Priests lips should contain knowledge, or that the word of God should be preached or that there should be any ministery at all, but these and such like be the illusions of sathan, to deceive the people in these last times.  
Now they which would have done us this harm, were not our open enemies, for than we could better have espied them, and so eschewed their malice: but it was our own friends and familiars with whom we have walked in the house of God together, who went out from us, but were not of us, that most cruelly are bend against us, and like unnatural children destroy their own dear mother, by whom they have been brought up, and cherished; yet many of them will call for a learned ministry: but can any gather grapes of thorns, or figs of thristles? Can there be any knowledge where there is no labour, or labour where there is no maintenance? No surely: for who would labour to become poor and base, and destitute of all things? or who would be a minister to have the skin and the bone almost for apparel, so that he must take more care to preserve life, than to instruct his people: being other wise condemned of the most? O what a woeful case is this? we hang our Harps upon the trees, and sit down by the waters of Babylon weeping, when we which are young scholars remember this Zion. And look forth of our Studies with many salt tears, when we remember the unmerciful dealing of these that withhold our maintenance from us. They may well be compared to Pharaoh, for when the judgement of God was great, and terrible in his land, that he could not deny but it was the extraordinary work of God, yet for all this his heart was so hardened, that he could not be content to let the people go and serve the Lord, but upon this condition, that they should leave their substance for him, and his posterity: even so the men of this world deal with the poote ministers of God: for though their consciences in keeping the maintenance of the Church, do accuse them: yet they are content to call for a learned ministry, but provided still, they keep their former possessions the spoil of the Church: No marvel then if no residency be great in this land, when scarce two livings will find a man bread and apparel. Is there not greater fault in the greedy cormorants of this world, who are the causes of all such mischief, than in those that for necessity and conscience sake, are constrained to take them, and surely there be many that cry against it, but with no ground: for God knows the simplicity of many hearts, that have two livings. The Minister is said to be a feeder. 33. Ezechiel 1. and how can he feed others, when he can scarce feed himself? How can his life and doctrine agree together? when the cares of this world do choke his mind.  
The children of Israel made Brick by reason of their taskmaisters a long time, & our Ministers are fain to become servile: yea & as it were bond slaves, because their cruel taskmaisters withhold their right, their children cry in the streets being fatherless, what stony heart will not bleed at this, and desire the Lord day and night till it be restored? Which if it were, than all the outcries of our monstrous hypocrites, men that carry the outward form of godliness, would soon cease, that we might all agree in the spirit of truth, which is the bond of peace: that England might flourish and be brought to all the Nations of the earth, as the Sun in perfect beauty: for want of discretion is the cause that hath caused so many libels to be written against our ancient Fathers of the Church, who are indeed the reformers of such abuses, if ever they be reform.  
This want of learning and judgement, doth cause them to shoot at all adventures, and to discover the shame of their parents, if by any means possibly they could: such graceless children are nourished & brought up in the bosom of this Church, which except they be cut off betim, it will be a destruction to the whole common wealth, for a kingdom divided against itself can not stand. Nay, if any house be against itself it can not endure.  
If our realm be the one half papists, the other Brownests, how can the gospel take place in the hearts and conscience of men, But that destruction, calamity, and misery, should come upon the whole body. They preach peace indeed with their mouths, but they have sword in their hands and hearts. They are like unto the grave, fair without, but within full of rottenness, and corruption.  
The Crocodile seeks to see a man, but it is but to dispatch him: and these men they would bring in reformation, to deform us which live in peace and quiet one with another.  
Moses' was full forty years old before it came into his heart to visit his brethren, but our young heads will be scarce fourteen before they be meddlers with the godly Bishops and fathers of our Church.  
The Boys of Beyell must call balepate, balepate, so long till the bears devour them, well take heed ye that be infected with that loven, for there is a rod prepared for you, by the wisdom of our gatious Prince, & Council. Did Paul ever reprove by libels? or, did the Apostles sow sedition by their doctrine? which 2. things do argue in you the spirit of error, the spirit of lies, withdrawing the minds of the people from their loyal obedience to their sovereign Queen, but I warrant you, when they come to riper years, to try wisdom got by experience, than they sing clean another song, & turn the backside of the book upwards: whereby it appeareth, that they were brain sick in their youth, and a little giddy of the frenzy, their whole zeal, was but their unbridled affections, which did drive them on with cords of vanity, to speak evil of our learned fathers: and thus many of them, the disease being cured, have confessed.  
Now where the fountains is muddy what hope is there that the river should be clear. If the minister be infected with this heresy, than the people must needs be in a woeful case, for such preach themselves not the substance of the sincere and true doctrine.  
The ignorant places are full of contentions, Ephraim against Manasses, and Manasses against Ephraim: and every cobblers stall is full of the controversies of the Church, & all comes by young unlearned babblers, that of good meat give the people nothing but a bone to gnaw of, and yet they must fight for it like dogs: yea, all the former evils which I have named, come of one evil, namely, the want of maintenuance for a learned ministry, which they so oft call for: would to God I had the tongue of men and Angels to mollify their hearts, that keeps it from the Church, and to write it therein with the pen of a Diamond. Nay, I am persuaded that the Papists with their blind devotion towards the Church, shall rise up at the last day, and condemn us professed Christians for our negligence herein. They were never so forward in giving to the Church, as we are in taking from it, so that we live upon the blood of the people, and become fat in wickedness, even in the pleasures of sin though they endure but for a season: thus covetousness (dearly beloved) when it crept into England, it did swallow up, and spoil the goods of the Church: but hearken ye deaf Adders, it is meet for you to dwell in your seeled houses, and the house of God to lie waste? 1. Hag.. And therefore it is that many of us in England, have sown much, and bring in little; and have eaten, but had not enough; drunk and were not filled; we have clothed ourselves, and yet we be not warm; and he that earneth wages hath put it in a broken bag. Ye looked for much saith the Prophet, and lo it came to little, and when ye brought it home, I did blow upon it saith the Lord, because of my house that it is waste, and ye run every man to his own house.  
The Lord hath placed us here, in a friutful land, and yet for this sin of robbing the Church, the dew of heaven did not fall upon the earth to moisten it, and so all our riches could not deliver us from great penury: thy destruction therefore is of thyself o England, repent therefore betime, run not a whoring after thine own inventions, and now build a second Church, far more glorious than the first, and go about it betime. The children of the jews were hindered, & had many lets, because they let slip the opportunity.  
Restore the goods of the Church betimes, and you shall see if your little do not increase to abundance, and then every student will labour for knowledge and Religion to benefit the Church, to the confusion of Antichrist, to the conforming and conducting of your souls through the wilderness of this world, to the kingdom of Heaven: this burden if there were no more in England, it were sufficient to bring fire and brimstone suddenly to consume us, but at the preaching of jonas the Ninivites repent though his sermon was very short, yet 40. days, and Niniveh shall be destroyed & turned the wreath of the Almighty clean away from them. And it may be likewise that the reading of this little Pamphlet will at the least make some of them blush, when they consider how many learned men they hinder, that are fain to stay still in Cambridge for the great want that is in the Country abroad.  
The Lord in times past had a controversy with the children of Israel, because there was no truth, no mercy, no knowledge of God in their land. Ose. 4.1. And what will he do with this merciless nation, wherein by the wicked the Prophets are almost stoned, yet in the best part they are scourged and whipped by extreme penury? Will he not have a controversy with us? and hath he not showed tokens of it? These last years when a mighty nation did rise up against us like the sands of the sea, though at that instant we had some good motions, yet now when the peril is past, our hearts are hardened with Pharaoh, and we return with the dog to his vomit.  
Pharaoh had ten mighty blows at his heart, and yet would not be reclaimed, and England hath had a thousand warnings, and yet still is hardened. Moses smit the rock, and water gushed out to the comforting of the children of Israel. And I would to God that tears of repentance might make such men to weep day & night for the desolation of this jerusalem, and is it not a confusion of our own faces, that being under such a most gracious Queen, by whose government now this 33. years we have enjoyed all blessings both spiritual and temporal, more than all our neighbour countries about us: that we (I say) should deal so ungraciously in withholding the goods of the Church, which by the bountiful hands of so gracious a Queen, and so prudent a Council is bestowed upon us: and yet this burden doth seem to us to be so light, that we can wipe our mouths, and say we have not sinned. Let France confirm us in this doctrine, for by this sin there came up sects and heresies, and had increased to a great and unquenchable flame, had not the sling of David, and the sword of Gedeon been given into the King's hand to fight the battle of the Almighty God for true religion, and for the establishing of the Church. Lord prosper his journey, that through his hand Israel may be delivered from Egypt, where it lieth in bondage under the Pope or under the Turk, & that the God of England may show himself to be the true God, and therefore that it is impossible for them to kick against the prick, or for dust and ashes to wage war against the immortal & everliving God, whose power indeed no creature is able to resist.  
I have dwelled long (as you may see) in setting forth one of the burdens of this land. But I may excuse myself, for this one is all: and where this one is removed, there all other burdens may easily be taken away. So indeed it is a rock of offence, a stone to stumble at, which except it be taken out of out way, it is impossible that we should pass by it; except it be such men as will strain a gnat, and swallow up a camel. And unto these what is it but is possible, who can speak to the Church out of every text all things? and these be they that condemn learning in Sermons, because indeed they have none themselves. And this is the cause that the common people can better tell of cap and surplice, than of faith and a good conscience which that sect wants for the most part. Our Saviour pronounced a woe to the Scribes & pharisees, because they were diligent in tithing mint and rue, and every little trifle, leaving the weightier points of the law. But what if Christ were on the earth again, do you think they should escape with a thousand woes, because they have been the destruction of many men's souls, driving them to desperation, as by woeful experience we see it daily, and all for want of learning? Such deal with our ancient Father's writings as they that have cut a purse, who takes the money, and casts the purse away, for fear their wickedness should be known to the world: and they, for all that they cannot abide our Fathers, yet they are feign to fly to their writings to relieve their necessity, yet they cast away the purse. But all is for vainglory to set out themselves, as though it were their own inventions, or their own arm which helped them. Thus they set at variance the minds of the people: one holding of Apollo, another of Paul, & the third of Cephas; one of this man, another of that man: which things except they be looked too in time, do foretell the ruin of the Church to come. And though by reason of our most gracious Queen it come not in our days, yet it may come in the time of our posterity, and the ages that are to come to the end of the world; and though our life be short, or lighter than vanity, because our days are numbered, yet let us work those things in this short life, which may bring us to immortality, where we shall never carry any more burdens, but sing praises of the most high continually. And forasmuch as our life while we live in this world is subject to many trials and temptations, as also that man even against himself is always fight, the powers of his mind and body are always at defiance one with the other, let us therefore labour against our flesh, that the spirit of error do not overturn us. Lucifer being the chiefest Angel, because he would be equal with his maker, was cast down into the lowest place in hell; but these men will sit in the judgement seat of God, and cry damnation, damnation, as if they had some secret inspiration from the Lords counsel. But will not God cast them down? Will he not confound their pride, that pull motes out of their brother's eye, but forget the beams which is in their own? Yet I speak not this to defend non residency: for as there be that may justly say, Malum est nobis esse hîc: So there are also that think it a pleasant life though they have sufficient maintenance for their degree in the country abroad to live at ease, and so in their life they express this saying; Bonum est nobis esse hîc. It is an easy life to live here. I muse how they blush not when men call them Ministers, when indeed they never do minister, and these men are always learning, and never come to any perfection: and if they take never so great pains to the outward appearance of men, yet for all this, they are like unto the candle, which being put under a bushel, giveth small light or none at all. O what grievous burdens are in England, whereof this is not the least: for such live upon the blood of the slain of the people.  
Those therefore that be guilty in this, I accuse none, I speak it generally to all, let them take heed of it: and I would to God that even in this their day they would consider the time of their visitation, and so they would (considering the night is past, and the day is come) put away the works of darkness, and put on the armour of light.  
The husbandman of whom the parable consisteth in the Gospel, after he had once dressed the trees of his garden, amongst the which, in one he had most delight and therefore took more pains in pruning of it, than of the other, supposing indeed to have received the most fruit at it: but when the time came, behold there was nothing upon it but leaves. Then at the request of his servant he let it stand another year, and at the time appointed looked for fruit, and lo there was nothing. Then the husbandman said, the third year cut it down, lest it also make the ground barren.  
The Lord our God, who by his great mercy and goodness hath planted us in a famous vineyard, and hath taken great pains in pruning of us, hath looked for fruit, but behold the bitter roots of dissension. Now the Lord expecting daily our amendment, hath let us stand still in the flourishing vine, not for three years, but for 20. or 30. and above, and yet behold no fruit but leaves in the best part, or else wild grapes good for nothing but the furnace: Now what judgement remaineth, but that we should be cut up, lest we also make the country and the people barren amongst whom we live. But I fear me this long forbearing is but to bring a greater destruction, and as a man would say to fetch his blow the further, that his stroke may be the greater.  
By this which is spoken, you may partly perceive, that every man both by nature, & by the course of his life, hath a great burden. But there be many more burdens beside these, for usury is a burden. The Usurer can say for the defence of himself, I do nothing but that which the law will allow, although indeed under a pretence of law he mean most deceitfully. But you know that judas under a pretence of holiness betrayed his master, and so those Usurers eat up the people sucking the blood of them, and all this under the colour and pretence of law: But though every one do sin, and have a great burden: yet notwithstanding as a broken piece of gold is not to be cast away, so we should bear with the infirmities of our brethren, helping their weakness: & so it would follow, that we should bear one another's burden; for he that seems to stand, let him take heed that he fall not. 1. Cor. 10.12. Thy brother fell to day, thou mayest fall to morrow: for there shall be judgement merciless to him that showeth no mercy, and mercy rejoiceth against judgement. 2. jam. 13. Let us therefore be merciful as our Saviour Christ is merciful, for Christ hath once suffered for sins. 1. Pet. 3.18. The grace of God hath appeared unto all. 2. Titus. 11. Instructing them with meekness, that are contrary minded proving that if God at any time will give them repentance, that they may know the truth. 2. Tim. 2.25.  
So that ye see the burdens of men be infinite, and yet men not to be rejected for their burdens, for under a filthy and polluted skin may be a full sound body, & under vice may lurk excellent virtue. Helena, as Poets feign, had a mole in her cheek which made her more amiable: so that vice doth rather adorn, than any way dishonour the subject in some, neither is the Lord his hand shortened, that it can not make an evil tree bring forth good fruit, for he that made the eye, will ye not have him see? and he which made the ear, will ye not have him hear? He which created man can he not change man which way he will, who hath even the King's heart in his hands, as sayeth Solomon to dispose & turn as pleaseth him best.  
But I will let this point pass, and come to the second thing which I promised in the beginning to speak of, that as every one hath a burden, (as you have heard before) so every one must bear his own burden. The soul which sinneth shall die. 18. Ezec. 20. The fathers shall not be put to death, for the children, nor the children put to death for the fathers: but every man shall be put to death for his own sin. 24. Deut. 16. So then every one of us shall give accounts of himself to God. 14. Rom. 12. By which two places it doth appear without all controversy, that every man shall bear his own burden. But some may object (flesh and blood is ready to make objections, as did Nichodemus, how can a man said he be borne again) alleging a place of scripture against this doctrine, out of the 20. of Exod. 5. visiting the iniquity of the fathers unto the children, upon the 3. and 4. generation of them that hate me. Adam sinned, and so we all are punished. 3. Goe Achabs' wives, sin brought destruction upon all their Kindred. Hammon sinned, and all his house was punished.  
David sinned (as I said before) and all his Realm was punished with a sore pestilence. If this than be so, as it is most sure because the Lord hath spoken it, then how can this stand? The former is taken for eternal punishment of God after this life, the better for temporal and momentary punishment and those the Lord layeth often on one man for the sin of another; and the schoolmen gives very good reason for it, but especially Thomas Aquinus, quia unus res est alterius, 2. propter periculum imitationis. And although the school men in very many points err, yet in these they have said most truly: for both man is prone unto sin by nature, and also very easily bend unto it by the example of others, nam exemplum est alteranatura as one saith very wisely. But there is a punishment eternal, and in this every one shall bear his own burden: for he that sinneth shall die.  
The wicked in deed may flourish for a time, but it can be no long space, the chaff may grow with the wheat, but it is but till Harvest.  
David at the first sight of the wicked thought that they had been the only men, but when he went into the house of God, & there did consider the end of these men, them he concluded, and said, that his foot had almost slipped: For they shall soon be cut down like grass, and shall whither, as the green herb. 37. Psal. 2. The worm shall feel his sweetness, he shall be no more remembered, and the wicked shall be broken down like a tree. 24. job. 20. But wherefore do the wicked live and wax old, and grow in wealth? There seed is established in their fight with them, and their generations before their eyes; Their houses are peaceable without fear; and the rod of God is not upon them; Their Bullocks gendereth and faileth not; their Cow calves, and casteth not her Calf. 21. joh. 7, 8, 9, 10. ve. He will divide their leaves in his wreath, they shall be as stubble Before the wind, & as chaff that the storm carrieth away. 17, & 18. ve.  
Thus you see what an evil bargain the wicked make in this life, for temporal pleasure, they have eternal pain: and for the things of this world, they lose the everlasting joys of heaven, and this is not only a great burden, but every man shall bear his own burden for this cause.  
And thus I have in some measure fulfilled my promise, now it remaineth that after the ground work laid, I should go on and finish the building, and surely where doctrine goes not before, their exhortation can take no place: for as the building cannot stand without the foundation, no more can exhortation, without doctrine, but like to the house builded upon the sands, which when the rain came, fell, and the fall thereof was great: the wind blewe it down, and why? because it was not builded upon a rock, and had no sure foundation.  
The use of this doctrine serveth to all estates and degrees of this life, and seeing that every man hath a burden, some greater, some less, according to their sins; and in all some it behoveth us therefore with speed to come near to the proclamation made by our Saviour Christ: Come all you that be heavy laden, and I will ease you, for so he loved the world, that he gave himself for it. Thou therefore that art a Minister, do thy office truly, eat not up thy flock by making usury upon them, and consider the last words in our saviours will: Peter lovest thou me? feed my flock, or if thou lovest me, feed my flock. The same he repeated three times most vehemently, which surely doth argue the great necessity of it.  
And though men have arrows in their tongues, and shoot at thee by evil reports, yet if thou be diligent, thou shalt have comfort, for the day will come, and it is not far off, wherein every man must bear his own burden.  
It serveth also for a singular use to the university, that care be had of sufficient men, for the discharging of the duty of the Ministry; such men, who resemble the trees of Persia, that are always budding, and have always ripe fruit on them, as Theophrastus witnesseth: Such as would instruct the people of God, giving them ripe & wholesome doctrine, fir for the eating. But alas there is a great want of this, which is a heavy burden to us here in England. The wisemen of our time are become young children, and the old gray-headed ancient men, are become young Scholars: and what is my meaning; but as I said before, that such are always learning, and never come to any perfection. I mean not the Reverend fathers of our Church, who take great pains in pruning of us, but of such as will never be pruned. But what a fearful and dangerous thing this is, in that day will appear, wherein every man shall bear his own burden.  
Let us therefore (dearly beloved) be true hearted one to another, and pluck the vizards of hypocrisy from our faces, wherewith we have been covered a long time, and so speaking the truth from our hearts, we may in that day be justified, wherein every man must bear his own burden. And let us not suffer the people to statue, for want of teaching, as woeful experience doth show the like in this Church of England, but especially in the North parts, who for want of preaching, live in darkness, & in the shadow of death, such scarscitie there is of those that should guide their feet into the way of peace.  
The Lord grant that we of our Colleges, who live by the sweat of their brows, be not plagued for it in that day wherein every man must bear his own burden. But you that be rich, withdraw not your minds from Christ, by reason of adversity, which is incident to the Gospel, be not content to do only those things which you may with case, or with the commodity of this life; for so did the young man: but when Christ came at this; Sell all that thou hast and give to the poor, than he went away from Christ sorrowful: for why, he had great possessions.  
And I fear if a trial should come, we that now are the greatest possessors, would then be the least, and turn away from Christ, for why we have great possessions: and so it would go evil on our parts even in the day wherein every man must bear his own burden. And you also for whom I have caused this little exhortation to be put in print, that burden yourselves with the curse of the Church, and with Ananias defraud his Ministers of their right; now at the last awake out of your dream, suffer not your eye lids to sleep, nor the temples of your head to take any rest, until you have restored that which you have wilfully and wrongfully detracted. And now, even now kiss the son lest he be angry, and so ye perish everlastingly: If his wrath be kindled, yea but a little, woe be unto you: it had been better for you that you had never been borne, or that a milne stone had been tied about your neck, and been cast into the sea; for in that day of the wrath of the Lord, the hills will not cover you, the fire will not consume you, the water will not devour you, but every one shall receive judgement, and no means to escape, even in that day wherein every man must bear his own burden.  
This exhortation might be enlarged further for the beating down of every particular sin in the whole life of man, but that would require whole volumes, and not the shortness of this Pamphlet. Hear therefore I will make an end, desiring God that he will forgive us our sins, that he would bury them in the death of his Son, and mortify our evil affections, that so we being dead unto sin, may live unto righteousness, and be found blameless before God, even in that day, wherein every man must bear his own burden.   

A prayer.  
OPen our eyes (O Lord) that we may be turned from darkness to light, from the power of Satan to thee our God. Open the hearts and ears of us thy people here in England, that we may embrace this comfortable doctrine: for Paul may plant, and Apollo water, but it is the Lord of life that giveth the increase. We therefore fly to thy throne of mercy (most mighty & most merciful Father) beseeching thee to hear us for Christ his sake, pardoning and forgiving us all our sins, which be the causes why thou wilt not hear our prayers, and grant our requests, except they be wiped away in his blood. Build thou jerusalem in every one of our hearts, and gather our wicked affections into the household of Israel. And forasmuch as this our land hath lately been troubled with great contentions, and all proceeding from the pride of our hearts, now therefore (good Lord) after this great tempest send a gracious calm, and after this long war send us everlasting peace towards the kingdom of heaven, through the merits of Christ jesus our only Lord and Saviour. Amen.  
FINIS.