CERTAIN Sermons preached before the Queen's Majesty, and at Paul's cross, by the reverend father JOHN JEWEL late Bishop of Salisbury. Whereunto is added a short Treatise of the Sacraments, gathered out of other his sermons, made upon that matter, in his cathedral Church at Salisbury.  
Imprinted at London, by Christopher Barker, Printer to the Queen's most excellent Majesty. 1583   

To the right honourable, Sir William Sicily Knight, Lord high Treasurer of England: and to the right honourable L. Robert Dudley, Earl of Leicester, two of her majesties most honourable privy Counsel, & most worthy chancellors of both the Universities, Oxford and Cambridge.  
Untrue reports and slanders can neither give falsehood any credit among the wise, nor disgrace the due estimation of the truth. Howbeit, it seemeth there are some, which hope it will turn them to no small advantage, if to other their secret and wicked practices, they join a sleight of ill speaking & of slandering the writings, the godly sayings, the life and the death of those, whom it hath pleased God to use to the setting forth of his Gospel, and thereby to the great comfort of his people.  
Among others, upon whom this hath been practised, they have made some especial choice of the late Bishop of Salisbury, a man of famous memory, whose life and death is truly and sincerely written by M. Doctor Humphrey. Howsoever they dealt uncharitably with him in his life, Christian and godly discretion would they should spare to reproach the dead. Or, if not so, yet in wisdom they might foresee, that when matters are called to trial, such things cannot pass for currant & lawful, whereof some due proof hath not been yielded.  
Yet, as though the discredit of that one man (who in great humility did acknowledge himself inferior to many godly fathers then living in this Church of England) were enough for them to overthrow all that whole work, which the Almighty God hath by his right hand and strong arm established: they deliver by tradition certain false observations, of his either simple, or negligent, or wilful and malicious gathering, and abusing the holy Scriptures of God, and the ancient writings of the Fathers.  
It is a hard thing for him that speaketh much, to speak nothing worthy just reprehension. But it is much harder to escape the reprehension of corrupt judges, even when he shall speak most uprightly. His defence is abroad, published by himself. And, notwithstanding the endeavour of a learned adversary was to impeach it: yet by his last and a moderate answer, he avouched it good, and approved his plain and sincere dealing to the consciences of all men.  
Whom it may please to understand, after what sort he prepared himself to the accomplishment of those two notable books, of the defence of the Apology, and the Reply, which are as two double Canons prepared for the battery of error and superstition, must needs confess his diligence, and reverent proceeding in such cause, to have been such, as for which he may well be compared with any, whomsoever the former, or this present age, hath thought therefore worthy commendation. For, besides his advised observation of all such things, as in the adversaries books deserved answer: and, besides that he disposed a summary, and full collection of such matter, as he would use for the disproof of the same, the which he conceived in short notes: this may be a notable testimony, that he had purpose to set down the authorities out of the Fathers, and the quotations, truly and plainly: whereas in times before, he had gathered sundry books of common places out of the Greek, and Latin, and later writers, he did peruse a fresh the authors themselves, and made every where in them special marks, for the difference of such places, whereof hee made choice. Those were all drawn forth, and laid to their themes by certain scholars, who wrote them out by such direction, as he had given unto them. So reverent regard had he to do the work of the Lord, and to defend the truth faithfully.  
With like reverence also did he in all places where he was occasioned to preach, handle the word of God. Albeit his gifts of reading, and understanding, & memory were great, yet it appeareth he did seldom, or never deliver any exposition upon any piece of scripture, before any Congregation in the meanest parish of the country, but upon diligent study, and whereof he drew his notes. In this his care, God's providence wrought mercifully for his Church, that so there might be some way to deliver in common unto all, the fruits of those godly travails, which he gave forth to some one especial part of the Church. Hereby it is, that these his Sermons preached before her Majesty, and at Paul's cross, come now to the reading of all such, before whom they were once spoken: to seek that of them in true practice of Christian religion, for which they were in their times uttered. Why I make choice of these, among so many, so excellent his sermons pronounced in those places, if any be curious to ask, let him advisedly consider the state of God's Church amongst us in these days, and bestow his pains to read these, which are offered to his Christian judgement, and then make to himself a charitable answer. And if at such several times as that reverend father, in the fear of God, moved his petitions before the conscience either of her highness, or of your honours, or of any others, the good children and servants of God, he were so well acquitted, that he was thought to speak uprightly in true zeal, for the advancement of God's glory, and like a wise builder of the house of God: no doubt, in this rehearsal of them altogether, they shall work that wholesome effect, if through the assistance of God's holy spirit, they be considered now with as great diligence, as he was then heard with good attention.  
Your honours have well declared, that you measured not your loving affection to him by the short term of his life: which giveth great hope that his humble requests, so many as are to crave aid and furtherance of authority, shall in good time be preferred. They are such, as show how desirous he was to see the peace and prosperity of jerusalem, and that the kingdom of God might never again be taken away from us. He showeth what things they are, by which this may be brought to pass: that among all the means which man's wisdom can provide, next to the high means of princely authority, the chiefest is, that all particular Churches may be furnished with sufficient, learned, and godly Ministers: and therefore that tender & due care be had, to increase the number of them. Their service is most needful in the overthrow of jericho, the city which God will have destroyed: and in the building up unto God his Temple at jerusalem. The care which Magistrates take hereof, and that labourers may be sent into the lords harvest, which may defend the cause of Christ against those which charge the Gospel to be heresy, and that the things which he hath done for us, are wrought by the power of Beelzebub: and which as good watchmen attending their ward, may stir up the people to know the season, that the night is passed, and the day is come, that it is time to cast away the works of darkness, and to put on the armour of light: shall witness for them, what zeal they bear to the house of God. If the ministers be mindful to perform their duty: if the lords harvest be not neglected: if the defence for the Gospel find upright judges: if all that give outward show of zeal be in deed zealous, and work the fruits of zeal: what hope may they of jericho have, that their cursed dwellings shall stand? or why shall Israel mistrust that the Temple of God shall not receive again the former and perfect beauty?  
Now, because every where in these sermons he commendeth the necessary use of godly learning, and is an humble suitor for patronage thereof: I can not but present them unto your honours, our patrons, and fathers, & right honourable chancellors of both the Universities: that seeing the benefit of this your gracious protection, hath, and doth, and shall reach itself so far, to do so much good to the whole Church of God: you may at home and with yourselves rejoice in the comfort of a good conscience, for the manifold fruits of your favour bestowed in such sort, and all that have the love of the truth, may earnestly pray unto God for your honours, that he will continue his goodness towards you, and give you long and prosperous days in this life, and after, a joyful entrance into his glory.  
Your honours most humble to command john Garbrande.   
❧ Certain Sermons of B. jewel.  
joshua. 6. 
And jericho was shut up and closed, because of the children of Israel, neither might any man go out or in.  
2. And the Lord said unto joshua, behold, I have given into thine hand, jericho, and the King thereof, and the strong men of war.  
3. And ye shall compass all the City etc.  
IN divers manners god spoke & opened himself to our fathers: by visions & dreams, by sacraments, by angels, by plain express words, by allegories, by secret & mystical understanding, where one thing is covered under another. And all this did he that he might condescend to our capacity: that we might be converted and saved: that we might be guided in the right way, and not go aside, neither to the right hand nor to the left. By vision GOD spoke to Ezechiel, as appeareth in the first Chapter of his prophecy, The wheels which he saw were horrible to behold, they were full 
Ezek. 1.  of rings, and the rings were full of eyes: the four beasts were also terrible, they had faces like a man, like a lion, like a bullock, and like an eagle. In dream God spoke to Samuel, saying, Behold I will do a thing in Israel, 
1. Sam. 3.  whereof whosoever shall hear, his two ears shall tingle etc. Touching Sacraments God himself saith, Thou shalt show thy Son in 
Exod. 13.  that day, saying this is done, because of that which the Lord did unto me when I came out of Egypt, thou shalt set apart unto the lord all that first openeth the womb etc. And when thy son shall ask thee to morrow, saying, What is this? thou shalt then say unto him, with a mighty hand the Lord brought us out of Egypt, out of the house of bondage. For when Pharaoh was hard hearted against our departure, the Lord then slew all the first borne in the land of Egypt, from the first born of man, even to the first born of beast: therefore I sacrifice unto the Lord all the males that first open the womb, but all the first borne of my sons I redeem. Sometimes he spoke by Angels, as by sundry examples it may appear. Sometimes by himself in his own person, as he spoke to Moses face to face. Sometimes by plain express words, Thou shalt love the Lord thy God with all 
Deut. 6.  thy heart, and with all thy soul, and with all thy might. And again, Thou shalt have 
Deut. 5.  none other gods before my face, thou shalt make thee no graven image etc. These are plain words: these are the words which our Lord GOD hath spoken. Some times he expressed his holy will, not in words, or visions, or in such sort as I have showed, but only by some mystical or secret Allegory, by some deed which the people saw done before their eyes: of which kind is this which we have now to consider. Therefore 
isaiah. 5.  hath God said by the Prophet, What could I have done any more to my vineyard, that I have not done unto it? What should I do, but it hath been done? What should I say, but it hath been said? what warning should I give, but it hath been given? I have been careful for my people, that they should repent and turn to me, that all Israel should be saved. If they perish, I am free from their destruction they perish in their own wilfulness, they have none excuse.  
Now touching an Allegory, whereof we are at this present to say: God opened his mind sometimes not by words, but by some notable kind of deed: and the people heard GOD speak unto them not with their ears, but with their eyes. The people of Israel as they were passing through the wilderness, lacked water to drink, and were like to perish, there stood a mighty great Rock of hard stone which Moses smote with his rod, it opened and yielded out a great stream of water, the whole people drank of it, and was refreshed: the same people being likewise in the same wilderness utterly void of bread, and all other substenance, was like to famish, God sent them Manna from heaven above, they gathered it, they ground it, and they ate of it: it was sweet and delicate, and full of comfort.  
This was an Allegory, that is to say, a secret and mystical kind of utterance. For, by this Manna, and by this Rock, the people was led to understand and think on that bread and that water that should come from heaven. Saint Paul saith, the Rock was Christ: his side was cloven, his blood issued out, it is a water springing 
〈◊〉. Cor. 10.  up into everlasting life, we drink of it, and live for ever.  
So likewise that Manna was the body of Christ, the people did eat of it, and lived by it. Christ had not yet taken upon him a natural body, yet they did eat his body: he had not yet shed his blood, yet they drank his blood. Saint Paul saith, all did eat the same 
1. Cor. 10.  spiritual meat, that is, the body of Christ: and all did drink of the same spiritual drink: that is, the blood of Christ, and that as verily and as truly as we do now, and who so ever then did so eat Christ, lived for ever, not because the rock was turned into his flesh, or the water into his blood: it was an Allegory, as all other Sacraments be: the people hereby was taught to consider of other things.  
When the people was strong with Serpents in the wilderness, and were swollen, and heaved up, and perished in the wilderness without hope of cure, Moses erected up a brazen serpent upon a pole: the people beheld it, their anguish abated, their swelling slaked, and they were healed: Christ was this serpent, he was lifted upon the cross, who so trusteth in him shall never be ashamed.  
In certain of their sacrifices they had a Lamb, they sticked him, they killed him, and made sacrifice of him, this Lamb was Christ the Son of GOD, he was killed, sticked, and made a sweet smelling Sacrifice for our sins. Of him sayeth God himself, This is 
Mat. 3.  my beloved Son in whom I am well pleased. Of him saith john, Behold the Lamb 
Ihon. 1.  of God, which taketh away the sins of the world. Of him Saint Peter speaketh, among men there is none other name given under 
Acts. 4.  heaven, whereby we must be saved. In his righteousness only we are received as righteous, his blood cleanseth us from all sin, there is no other sacrifice wherewith we may be reconciled to GOD our heavenly Father: all these were Allegories, that is to say, certain resemblances and significations of secret matters. That striking of the Rock, that feeding upon Manna, that lifting up of the Serpent, that killing of the Lamb, were certain mystical kinds of speaking. And let no man think these things are impertinent or from the purpose: they are incident unto the matter, and grow necessarily of the things we have to speak of.  
When josuah that noble and worthy Captain by God's special conduct had past thorough the water of Iorden, and taken possession in the Land of Canaan, a Land flowing with milk and honey, there to plant the people of Israel according to the promises that GOD had made them: the Citizens of Hiericho that stood in the frontiers of the Country, rampyred their wall, and placed their artillery, and appointed themselves to resist him, and to withstand his force. To assault this City, josuah practised a strange kind of battery. He commanded that the Ark of God's Majesty should be carried reverently about the Walls seven days together, and that the whole host in armour should go before it: that after them should follow seven Priests with seven Trumpets: that all the rest of the people should follow after the Ark: and that thus they should do every day once. The seventh day he increased their labour, and bade them to go about seven times in like order. The people within laughed them to scorn to see their folly. At the seventh and last turn, josuah commanded them all to make a shout. Strait way after so long silence, they lifted up their voices, and shouted with a great shout, so many hundred thousands of men, women, and children: the Trumpets blewe in every corner, the whole Heaven and earth was full of their noise, and the Wall fell down flat.  
Here let us consider, and glorify the power of God: there was neither mine, nor ram, nor other engine, nor warlike force, nor worldly policy practised: only at this roar and sound of Trumpets, and voices of men, the rampires were broken, the walls fell down, and sunk, and were made even with the ground: the Soldiers went over and slew without mercy, man, woman, and child, and cattle, and whatsoever creature they found before them, they fired the city, and consumed it, and burned it to ashes.  
Then joshua swore at that time, saying, Cursed be the man before the Lord, whosoever hence forth shall take in hand to restore this City of Hiericho: let him lay the foundation thereof in the death of his eldest son, and in the death of his youngest child let him close up and finish the gates: let him never more rejoice in the fruit of his body, but let him live as a man accursed in the mids of the people: let his name and memory, and all his posterity perish with him: this was the tenure of joshua's curse.  
Six hundred years after in the time of the wicked King Achab, one Hiel (having 
1. King. 16.  no regard to this curse) set upon to restore Hiericho: and it came to pass even as it was foresaid by joshua, God's curse fell upon him, he buried his eldest son, be huryed his youngest son, he was left without comfort even as a man that the Lord had cursed: for God's will was that Hiericho: should lie waste, and desolate for ever, as an everlasting remembrance of his wrath, that all people should fear to withstand his wil This is the plain story only, according to the letter.  
But as touching the Allegory, or the matter which therein lieth covered, it hath a far deeper meaning. This Hiericho whereof the story speaketh, was a city in Canaan, in a low, sour, barren ground, in the midst of a rotten 
2. King. 2  and pestilent water, by reason whereof before the same water was cured by the Prophet Elizeus, the men that drank thereof died of sundry diseases, & the women also became unfruitful. This city withstood the people of God, and laboured to keep them from their inheritance that God had given them.  
That Hiericho of which we have now to consider, is a spiritual power of darkness, that resteth only in flesh, and in worldy promises, that withstandeth God's people, and exalteth itself against God. For even in this life, as there is a jerusalem, so is there a Hiericho: as truth hath her house, so is there also a house wherein falsehood and error dwelleth. As there is a glory of the light, so is there a power of darkness. This Hiericho of falsehood and darkness God overthroweth when it seemeth good in his sight, with the breath of his mouth, and with the blast of his holy word he doth overthrow it, and whosoever will seek to restore it, shallbe accursed.  
Three things therefore I have thought good by God's sufferance to treat of.  

1 First, how high this Hiericho is built, and how strongly it is fenced, and yet how easily it is overthrown.  
2 How vainly, and how miserably they lose their labour, that seek by any means to restore it.  
3 What good remedies may be devised, that this Hiericho be not restored again.   
Whatsoever my simple learning or utterance shallbe, yet I doubt not, but the very bare consideration hereof, of itself, unto the godly must needs be comfortable.  
They that go down to the sea in ships, and occupy by the great waters, they see the 
Psal. 107.  works of the lord, & his wonders in the deep. For God is marvelous in the surges and tempests of the Sea: he is marvelous in the firmament of Heaven: but much more marvelous is he in the surges and stormy Tempests of his Church. Here may we behold the work of his hands. This is the shop of his power, of his wisdom, of his light, and truth, and righteousness, and patience, and mercy. Here may we see the children of light, and the children of darkness: the vessels of honour, and the vessels of shame: the assaults of falsehood, and the glory and victory of truth. Here shall we see how God leadeth even into Hell, and yet bringeth safely back: how he killeth, and yet reviveth: how he refuseth the full, and feedeth the hungry: how he is the ruin of many, and the resurrection of many. Here may we see the wonderful ways, and the unsearchable judgements of God. It is a place full of terror, and a place full of all comfort. In respect hereof the Prophet David saith, O Lord, our Lord, how wonderful is thy name in all the world? 
Psal. 8.  Again he saith, One thing have I desired of the Lord, that I will require, that I may dwell 
Psal. 27.  in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his Temple.  
Hiericho was a mighty strong Town, well manned, well victualled, well walled, well fenced: and in affiance thereof it withstood the whole power of God's army. josuah (notwithstanding he had great force of armed men) during the assault, suffered no man to use his weapon: he willed them all to walk quietly, and silent, without doing violence: his strength was not in the number and courage of men, but only in the Ark, that is in the presence and power of God.  
Thus it fareth oftentimes in spiritual warfares: falsehood is armed, & truth goeth naked: falsehood maketh outcries, and truth saith title: falsehood is bold, and truth is outfaced. Blindness of itself naturally is hardy and venturous: and falsehood is wily and shifting. When the high priests & captains of the temple, & the elvers were come to lay hands on Christ, he said unto them, This is your very hour, and the power of darkness. Their hearts were darkened, 
Luke 22.  their eyes were blinded, they saw not their ways, they knew not their dangers, they would not understand, they would not be taught: malice and frowardness had made them blind, therefore the fear of God was not before their eyes. Herein stood their power, therefore they were bold, and said, Let us break their bands, and cast their cords from us, 
Psal. 2.  Therefore they said, We will not have this man to reign over us. Therefore they said, 
Luke 19  The word that thou hast spoken to us in the name of the Lord, we will not hear it of 
jerc. 44.  thee. Thus cried they, because of the blindness which was in them, and because of the folly of their hearts.  
Yet is there no soldier so stout in defence of Hiericho, as he that thinketh his cause is good, and that his doing pleaseth God well, and therefore is moved thereto in conscience. None so desperate and wilful for the falsehood and darkness of Hiericho, as such who have zeal without knowledge, as are blind, and follow their blind guides: who when they slander, or persecute, or kill others for righteousness sake, think they make a sacrifice unto God, and that GOD is highly pleased with their doing. Such were they that cried against Christ, Crucify 
john 19 Matth. 26.  him, crucify him: &, he hath blasphemed. Therefore Christ maketh his prayer for them, Father, forgive them, for they know not 
Luke 23.  what they do. They know not me, they know not whence I come, nor who it is that sent me, they take light for darkness, and darkness for light. Therefore the wise man saith, Lean not 
Prou. 3.  unto thine own wisdom, do not the things that seem right in thine own eyes. There is a 
Prou. 14.  way which seemeth right to a man, but the issues thereof are the ways of death. It seemeth Catholic, it seemeth holy, but the end thereof leadeth to death. S. Paul saith of the Jews. If 
1. Cor. 2.  they had known the wisdom of God, they would not have crucified the Lord of glory. If their eyes had been open to see him, if their heart and understanding had been open to know him, they had not been guilty of innocent blood, they would not have betrayed the Lord of glory.  
But Hiericho is not only thus fenced with blind zeal and wilful ignorance: but also oftentimes hath help of man's strength, and the favour and secure of worldly power. The Egyptians had mighty Chariots, streaked and barred with iron, in the strength whereof they put their trust. The people of Babylon built themselves a Tower as high as the Heavens, to show forth their pride, and get themselves a name. Hereof David saith, The kings of the earth band themselves, and the Princes 
Psal. 2.  are assembled together against the Lord, & against his Christ. He sayeth not, the vulgar people, or a sort of Rascals only, but Kings and Princes, and they which bear authority in the world, assemble themselves against the Lord, and in this power they think they are invincible.  
When Moses and Aaron did the message of God unto Pharaoh, saying, Thus sayeth the Lord God of Israel: Pharaoh said: Who is 
Exsd. 5.  the Lord, that I should hear his voice, & let Israel go? I know not the Lord, neither will I let Israel go. What is his power: what hurt can he do: I know him not, I care not for him, Israel shall not departed my Country. So said Nabuchodonosor, who is that God, that can deliver you out of mine hands? In 
Dani. 3.  like sort did Sennacherib king of the Assyrians vaunt himself in the pride of his strength, and bid defiance against the God of Israel, Thus 
1. king. 19  shall ye speak to Ezechiah king of juda, and say, Let not thy God deceive thee, in whom thou trustest, saying, jerusalem shall not be delivered into the hand of the King of ashur. Have the gods of the heathen delivered them which my fathers have destroyed? And even so doth Saint john bewray the folly of Babylon, She saith in her heart, I sit, being a Queen, 
reve. 18.  and am no widow, and shall see no mourning. In trust hereof they said sometimes, and commanded the Apostles, that in no wise 
Act. 4.  they should speak or teach in the name of jesus. They said, We are the children of Abraham, we are the sons of the Prophets. They said, we cannot err, for it is written, The priests lips should preserve knowledge, and they should seek the Law at his 
Malach. 2.  mouth. In trust hereof they said, Doth any of the rulers or pharisees believe in him? but 
joh. 7.  this people which know not the law are cursed. In trust hereof they have said: Let us cut them out of the land of the living, let the name of Israel he had no more in remembrance, this doctrine is schismatical, this Religion is new, it hath no ground, it shall not prevail, it shall not stand. Such courage have the Citizens of this ignorant Hiericho taken in the strength ofmannes' arm, and in the help of worldly policy  
Than they fell to sword and persecution, and all kind of torments and cruel death, the people despaired, the very elect began to faint: Saint Paul sayeth, We are made a gazing stock unto the world, and to the Angels, and unto men. The Prophet 
1. Cor. 4.  David prayeth unto GOD against such, Arise, O God, maintain thine own cause: 
Psal. 74.  remember thy daily reproach by the foolish man. So strong is the hold of this spiritual Hiericho: and so stoutly it fighteth against the Lord.  
Albeit Hiericho was so strong, and the walls thereof seemed invincible, such as no power could pierce, yet at the sound of seven trumpets, and the shout of the people, they fell down flat to the ground. So mightily did God in such weak means show forth his wonderful and fatherly care to work the r●st and peace of his people. Pharaoh had Israel even in his mouth as a pray, the Sea was before them, and the hills on each side: they were unarmed, he had the power, and all the policy of his country: it seemed unpossible they should ever be able to escape that danger: but mark the turning of God's mighty hand, suddenly the Sea opened, Israel passed through the mids of it, as upon dry land: Pharaoh followed after, and was swallowed, and drowned with all his men. Israel looked back and saw the marvelous works of God, how it was now performed which God had said unto Pharaoh, Thou shalt perish 
Exod. 9  from the earth, and in deed for this cause have I appointed thee to show my power in thee, and to declare my name throughout all the world. Therefore they rejoiced in God, and feared him, and made him sacrifice.  
Nabuchodonosor when he fell upon jury, made the whole country to shake with the terror of his name. He was like to a mighty great tree, whose height reached to the heavens and the fight thereof through all the world: yet suddenly was this mighty tree hewn, down, as the holy one that came down from heaven had said, Hue down the tree, & destroy it. 
Dan. 4.  Nabuchodonosor was driven from men, and had his dwelling with the beasts of the field & did eat grass & fodder as the oxen, seven years, till his hears were grown as eagle's feathers, & his nails like birds claws. The power of Senacherib was terrible the people of Israel were not able to withstand it, he did glory in the pride thereof, he said no god was able to deliver jerusalem, nor to save it out of his hands: yet suddenly the Angel of the lord, 
2. King. 19  in one night smote in the camp of ashur an hundred fourscore and five thousand of his men: he fled away with the rest, & was slain by his sons, and the people of God left at liberty.  
Though Babylon said, she should never mourn, nor feel any heavens: yet an Angel came 
reve. 1●.  down from heaven, and cried out mightily with a loud voice, saying, It is fallen, it is fallen, Babylon the great city, and is become the habitation of Devils, and the hold of all foul spirits, and a cage of every unclean & hateful bird. It were an infinite labour, and yet very comfortable, to consider, how marvelously God in the old times hath overthrown his enemies, and delivered his poor servants.  
David to save his life, was feign to run from 
1. Sam. 23.  king Saul and remained in a mountain in the wilderness of Ziph, & Saul sought him every day, but God delivered him not into his hand. David was not only without aid or hope of aid, but also without sustenance, & looked when he should be taken, & thought it not possible to escape: for Saul & his men compassed David & his men round about to take them. But there came a messenger to Saul, saying, hast thee, and come, for the philistines have invaded thy Land. Wherefore Saul returned from pursuing David: and thus poor David was delivered. God is a helper in due season, he cometh with aid when things are desperate, he helpeth when there is no hope of help else where, the counsels, attempts, & policies of the wicked are in vain. He that dwelleth 
Psal. 2.  in the heavens shall laugh them to scorn. The prophet David found himself disquieted at the worldly prosperity of the wicked, & saith, As for me, my feet were almost gone, my 
Psal. 73.  steps had well-near slipped: for I fretted at the foolish when I saw the prosperity of the wicked, etc. then thought I to know this, but it was to painful for me, until I went up into the Sanctuary of God, them understood I their end. Surely thou hast set them in slippery places, & castest them down into desolation. How suddenly are they destroyed, perished, & consumed? As for me, it is good to draw near unto god: therefore have I put my trust in y● Lord god, that I may declare all thy works.  
A King is strong, a woman is strong, and wine is strong, but truth doth abide and is strong for ever. Truth is great and strongest. Whither may a man go from the spirit of the lord: or whither may a man fly from his presence, If he ascend up into heaven, the lord is there: or if he descend into hell, the Lord is there also. The face of the Lord is upon them that do evil. When they shall say, peace and safety, then shall come upon them sudden destruction.  
Let no man be deceived, and think that these things are wrought by the power of stars, or by the pleasure of princes, it is God that ruleth the world, and not the stars. It was not joshuah that overturned the walls of Hiericho, nor the cry of the people, & sound of the trumpets. It was neither Constantinus, nor jovinian, nor Valentinian, nor Theodosius, that planted the Gospel, and changed the hearts of the people. These were virtuous and godly Emperors, yet those changes were not made by their power, but it was God which sent forth his spirit, and renewed the face of the earth. Christ jesus the son of righteousness had looked upon them: The morning star from an high, had risen over them. Good princes, and good rulers, are the good instruments by whom God setteth forth his glory, their hearts be in the hands of God, he tendeth them, and inclineth them to his purpose: but the truth of the Gospel is not planted, and settled in our hearts, neither by the will of man, nor by the authority of princes. No creature can claim part of this glory, this glory belongeth unto God, but unto us, and to our fathers, to our kings, and to our prophets, the confusion of our faces. This is the Lords doing, and it is marvelous in our eyes. This is the day which the lord hath made 
Baruch. 1. Psal. 118.  let us rejoice & be glad in it. This is a change wrought not by the Stars, but by the right hand of the most high. The sons of God even 
john. 1.  they which believe in him, are borne not of blood, nor of the will of flesh, nor of the will of man, but of god, as by the Prophet Ezechiel, God himself declareth, A new heart will I give 
Ezech. 36.  you, & a new spirit will I put within you, I will put my spirit within you, & cause you to walk in my statutes. And by the prophet jeremy, I will put my law in their inward parts, & writ it 
jere. 31.  in their hearts, & will be their God, and they shallbe my people. Let us then know this ourselves: & of others let us with the prophet Esay say, Therefore let them see and know & let 
isaiah. 41.  them consider and understand together, that the hand of the Lord hath done this.  
He is able to set stars and heavens out of course, to set the Sun back, and to make it stand, to open the earth, to divide the sea, to make the dry rock to yield water, to make the clouds to give bread, to make Children to preach, to make an Ass to speak, to make the devils to confess his holy name, & to say, I know 
Luke 4.  who thou art, even the holy one of god. With this power he blew down the walls of Hiericho, with this power he beateth down whatsoever hold is built up against god. This power 
1. Cor. 1.  standeth not in worldly strength, but is showed in weakness. God hath chosen the weak things of the world, to confound the mighty things, saith the Apostle Paul. Some trust in chariots, & some in horses: but we will remember the name of the Lord our 
Psal. 20.  God. Our help is in the name of the Lord, which hath made both heaven and earth. Thus is the prince of darkness cast out, thus is the Gospel of Christ carried throughout the world: this is the overthrow of Hiericho: this is the might of God's hand.  
But, is Hiericho so laid flat, that no man will attempt or wish to restore it? verily, it was afterward restored in the days of Achab: but be that restored it was accursed. Even so it fareth with this spiritual Hiericho, it is never so blown down, but some would wish to raise it up. God delivered his people out of Egypt, and yet there were that looked back, and wished to be there again: and when they had Manna in their mouths, they thought it a loathsome and a squamishe meat, and wished for their Gourds and Ouyons: and having the Angels of God to go in visible form before them to he their guides both day and night, yet wished to be under Pharaoh, in the house of bondage, to be tormented with labours, to live in tyranny and oppression, where they had their children slain before their faces.  
notwithstanding God had delivered his people from the captivity of Babylon, yet the greatest part of them remained still there, and would never return to see jerusalem.  
Babylon the great city is fallen, and is become the habitation of devils: yet john sayeth, Many shall mourn, and weep, & lament and 
reve. 18.  cry over her, alas, alas the great city Babylon the mighty city Babylon, that was clothed in fine linen and purple, & scarlet, & gilded with gold, & precious stone & pearls: What city was like to this great city?  
David saith, Their sound is gone forth 
Psal. 19 Esay. 52.  through all that earth, & their words into the ends of the world. And the prophet Isaiah, How beautiful upon the mountains are the feet of him that declareth & publisheth peace that declareth good tidings & publisheth salvation? 
Rom. 10. isaiah. 53.  Yet S. Paul saith, They have not all obeyed the gospel. And Esay, Lord who hath believed our report? or to whom is the arm 
Esay 65.  of the lord revealed? And again, I have spread out my hands all the day unto a rebellious people, which walked in a way that was not good, after their own imaginations. The truth of god is not always taken, & it is never so received, that every man liketh thereof. The Lord knoweth who are his, and to whom he will make himself known.  
Christ himself was a stumbling stone unto the unbelieving jews, and a sign that should be spoken against. Saint john saith, This is the condemnation, that light is come into the world, & men loved darkness rather than light, because their deeds were evil. The Gospel of Christ is the power of god to salvation, it is the savour of life unto life, yet is it also the savour of death unto death. For many will 
2. Tim.  not suffer wholesome doctrine, but having their ears itching, shall after their own lust get them a heap of teachers, and shall turn their ears from the truth, and shall be given unto fables, & shall give heed unto spirits of 
1. Tim. 4.  error, & doctrines of devils. Because wisdom cannot enter into a wicked heart, nor dwell in a body that is subject to sin, the devil, the prince of this world was cast forth: yet S. Peter sayeth, He walketh about like a roaring lion seeking 
1. Pet. 5.  whom he may devour. And even so standeth it with jerusalem the City of the Lord, and that cursed City Hiericho. Many refuse the blessing of the Lord in their deliverance from under Pharaoh, and feeding them with heavenly Manna, and giving them his Angels to be their guides: they will not return home to their own country out of their captivity in Babylon, though they see the judgements of God done upon proud Babylon, yet they mourn and lament over it, they look not upon the hands that are spread all the day unto them, they obey not the gospel: Christ is unto them a stumbling stone: and so seek they to restore again Hiericho, which the Lord hath overthrown, and which he would not have built again, but curseth them that shall seek to restore it. And this do they, because they know not how amiable the Tabernacles of the Lord are, because they did never taste and see how sweet the Lord is.  
Three special helps the devil hath used to further this purpose of restoring Hiericho. First, the hard heart, & blindness of the people: secondly, the eloquence, and subtle persuasion of the learned: thirdly, the sword and violence of tyrants. Of these three the first is the greatest, for blindness and stubbornness will prevail, where cunning and tyranny can do nothing. Hereof the prophet jeremy complaineth, My 
jerem. 4.  people is foolish, they have not known me: they are foolish children, & have none understanding: they are wise to do evil, but to do well they have no knowledge. Of this sort our saviour speaketh, This people's heart is waxed 
Mat. 13.  fat, & their ears are dull of hearing, & with their eyes have they winked, lest they should see with their eyes, & hear with their ears, and understand with their hearts, & should 
Esay 30  return, that I might heal them. Of this sort Esay reporteth, It is a rebellious people, lying children, and children that would not hear the law, of the Lord which say unto the Seers, see not: & unto the prophets, prophecy not unto us right things: but speak flattering things unto us, prophesy errors, depart out of the way, go out of the path, cause the holy one of Israel to cease from us. Through blindness & stubbornness, all the children of Israel murmured against Moses & Aaron▪ 
Numb. 14.  Wherefore now hath the lord brought us to this land to fall upon the sword? were it not better for us to return into Egypt? Therefore the lord said, I will do to them as they have spoken, they shall not see the land, whereof I swore to their fathers, but their carcases shall fall in this wilderness, they shall not enter into my rest: with this blindness, god doth punish those which obey not his word. The Lord shall smite thee (saith Moses) with madness & blindness, & which astonyinge 
Deut. 28.  of heart, thou shalt grope at noon days, as the blind gropeth in darkness. I will take my spirit from thee, I will command the clouds, that they shall not give thee rain: thou hast forsaken me & I will forsake thee: I will cause the sun to go down at noon: & I will darken the earth at clear day, saith the Lord. I will send a famine upon the land, not a famine of bread, nor a thirst for water, but of 
Amos. 8.  hearing the word of the Lord: they shall seek the word of the Lord and shall not find it. Saint Paul told the jews at Antiochia, Seeing 
Act. 13.  you put the word from you, and judge yourselves unworththy of everlasting life▪ lo, we turn to the Gentiles, you shall be left in your filthiness.  
Now what shall be done to these hard hearted & blind builders of the spiritual Hiericho? Christ telleth us, it shallbe easier in that day for than 
Luke 10.  of Sodom, then for that city, which will not receive the Disciples. And again, Except ye 
john. 8.  believe that I am he, you shall die in your sins. The end of such is worse than the beginning. All those plagues, & utter destruction came upon Jerusalem, because she knew not the time of her visitation, even the day of God's mercy, as they were foretold by the Prophet jeremy, Behold, that which I have built will 
jerem. 45.  I destroy, & that which I have planted will I pluck up, even this whole land. So doth god plague one sin with another, & letteth than which are filthy grow in filthiness, because of the hardness of their heart which can not repent: whereby they heap unto themselves vengeance against the day of the Lords wrath: such are not worthy to see Jerusalem: therefore are they left to perish in Hiericho.  
As for the eloquence and deceitful persuasion of the learned, I will say nothing. Notwithstanding it hath been, and is so used to the restoring of Hierico, that a blind man may perceive it, and all the world may rue it. One said sometimes, that were the matter never so false, he would prove it by eloquence to be true. Another said, the sun and moon stand still, and the earth goeth about. Another said, that snow is black, and that he was able well to prove it, and there were many which believed them. Such were they of whom it is written in the Prophet Esay, that spoke good of evil, & evil of good: which put darkness 
Esay. 5.  for light, and light for darkness, and put bitter for sweet, and sweet for sour. So they mocked the eyes of the ignorant, and abused the gifts of God. Thy wisdom and thy knowledge (saith the Prophet) they have 
Esay. 47.  caused thee to rebel, and thou hast said in thine heart, I am, and none else: thou art wearied in the multitude of thy Counsels: let now the Astrologers, the Star gazers, and Prognosticatours stand up, and save thee from these things that shall come upon thee.  
We may answer such learned disputers, as David answered the proud Goliath, thou come most to me with a sword, and with a spear, 
1. Sam. 17.  and with a shield: that is, with great eloquence & show of learning: but I come to thee in the Name of the Lord of hosts, the god of the host of Israel, whom thou hast railed upon. By the Prophet jeremy thus sayeth the lord Let not the wise man glory in his wisdom, 
jerem. 9  nor the strong man glory in his strength, neither the rich man glory in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth me. Again, it is written (saith the Apostle) I will destroy the 
1. Cor. 1.  wisdom of the wise, & will cast away the understanding of the prudent. And Eliphaz 
job. 5.  saith, He taketh the wise in their craftiness, & the counsel of the wicked is made foolish: he will open their errors, he will bewray their craftiness, he will overthrow the cunning devices of their wit: these helps shall not suffice to build up cursed Hiericho.  
Now to speak of the third help, of the power of Princes, whom the wicked builders of this spiritual Hiericho have in all ages deceived. The authority of a prince is great, he is the servant of God, he carrieth the sword for God to take vengeance on him that doth evil. Solomon 
Pro. 16.  saith, The wrath of a king is as messengers of death. Unto them these builders have recourse, & accuse the servants of the lord, which have waited upon josuah, and have done the Lords will, upon this wilful and rebellious city.  
The Heathen and Infidels used this help against the Christians, they accused them before Kings that they were wicked, that they worshipped strange gods, that they lived in adultery, and incest, that they killed their Children, and did feed upon man's flesh. Before them they charged the Christians with divisions and schisms, saying, You Christians agree not among yourselves, you have so many sects, and one sect is at defiance with another, and condemneth one another: therefore your religion is not true, it is not of God. Since the time we forsook our Gods, these and these evils are come upon us. They charged Christians that they were stirrers up of rebellion, and that they disquieted the minds of the people. Let these Christians, said they, be cast to the jyons. Such complaints were brought before Kings and Princes against the Christians of the Primitive Church, and these false charges have been thought true: therefore were there sharp laws made against them. It was commanded, that no man should speak in the Name of Christ, and who did not obey this, should die the death.  
Who is able to express the miseries, which followed in the execution of those Laws? There was no sword nor weapon, no rack nor torment, no fire, nor water, but they were prepared for, and stained with Christian blood, Soldiers were kept in whole garrisons: princes made Leagues, kept Councils, devised new and cruel laws, used conspiracies, practised all kinds of strange and terrible deaths for the defence of Hiericho: they killed Christians by thousands Maximianus burnt in one Temple twenty thousand, assembled together to celebrate the memory of the Nativity of Christ. Dioclesian made proclamation for the overthrowing of the Christian Churches throughout all the Roman Empire: he caused the Books of holy Scripture to be burned in the open Market place: and displaced with great ignomy such Christians as were Magistrates, and all other that bore any office. These thought, that hereby the gospel of Christ should be abolished, and quite overthrown.  
But the Lord, which was mighty to save Daniel in the mids of the lions, and jonas in the whales belly, and his three servants in the flaming fire, and Israel in the red Seat whose eyes are over the righteous, and which is nigh unto all that call upon him: was also able to make his own cause good, to give courage to his Servants, & trembling and anguish of mind to their enemies. For the more his servants were diminished, the more they increased: and the more tyrants prevailed, the more they were weakened. He that should die was bold and careless: he that should kill, was fearfully amazed: the tormentor mourned, the condemned rejoiced: the dead had the glory, the tyrants the shame: their sacrifices decayed, their Temples were forsaken, their Gods laughed to scorn, their Priests were wood, and lacked their large offerings: the Lord did let the curse fall upon them, which he made by his servant joshuah, and which shall come upon all those that will seek to raise up Hiericho.  
To rehearse the examples of Gods mighty hand, and to declare what he hath done in all ages, to show forth his power, no tongue is able: yet it is expedient to give forth one or two examples thereof. Licinius an ungodly Emperor, after he had extended his force against the Christians to suppress them, and gave greatest show of his favour to such about him, as could best devise new and strange torments, felt the plagues of god, was sundry times vanquished by Constantinus, to whom he yielded 
Tripart. hist. lib. 1. cap. 8. Carion. li. 3  himself, and led a private life in Thessalia, until at length he which had been before the enemy unto all learning, was slain by his own soldiers. The palm of the hand which Balthasar saw write upon the plaster of the wall, 
Dan. 5.  did more amaze him, his countenance was more changed, and his thoughts more troubled therewith, then if he dad been assaulted with the force of a hundred thousand men.  
King Pharaoh first said to the messengers of God Moses & Aaron, I know not the Lord, I care not for him. But when he felt the smart of God's hand, he cried out unto them. The Lord is righteous, but I and my people are wicked: 
Exod. 9  pray ye unto the Lord (for it is enough) that there be no more mighty thunders, & hail, and I will let you go, and you shall tarry no longer.  
Antiochus' placed idols in the Temple of God, and blasphemed his name, and brought jerusalem 
1. Mach. 1.  into bondage, he burned the books of the Law in the fire, and cut them in pieces, that so, the name of God might no more be remembered: but when the torments which God cast upon him began to vex him, than he began to leave off his great pride and self will: when he was plagued, & came to the knowledge of himself with the scourge of God, when he himself might not abide his own stink, he said, It is meet to be subject unto God, & that a man 
2. Mach. 9  which is mortal, should not think himself equal to God through pride. Then he prayed to the Lord, than he delivered the jews, them he would restore the temple, than he would also become a jew himself, and go through all the world, and preach the power of God. 
Euseb. lib. 8: c. 10. & 19   
Maximianus practising the like attempts, was likewise stricken: his flesh was eaten with louse, his body rotten inwardly, he was not able to abide the smell of himself, Then he confessed his error, found his guilt, called in his proclamation, stayed his sword, and (albeit it were against his mind) commanded that the Christians should have their Books, and use their Churches, and hear the Scriptures and call upon the name of Christ, as they had done before.  
Julian of all other began most politicly and subtly, and therefore most mightily to set up Hiericho. He gave commandment that no Christian man's child should go to school, devising thereby to keep them rude and barbarous, that no Christian should bear office, or live in any manner authority, thereby to make them vile: that they should never be Captains or soldiers, that so they might be kept in weakness, he removed the Christians out of his court. He opened again the temple of the Heathen, & did erect Idols in them, and the more to give credit and countenance to the matter, he himself being the Emperor, took upon him the office of a Bishop, and did offer sacrifice: many of the nobles, & many of the people, applied themselves to follow this example, and did the like. He licensed the jews to return home again, & to build up jerusalem, he allowed them money, he gave them liberties, and all this only in the despite of Christ: only to discredit and deface the glory of the son of God. Hereby the Heretics upbraided and defied Christ: the faithful were dismayed, and the church of GOD was brought to great confusion.  
But now let us enter into the sanctuary of the lords counsels, and behold the later end of these doings. The jews fell to work, laid their foundation, provided all things needful, and began to build: suddenly broke out an earthquake, and overthrew their work: lightnings fell from heaven and burnt their tools in their hands, and their coats on their backs. The print that the lightning made in their garments was a cross, in token that they were the enemies of the cross of Christ. Then was the name of Christ more glorious, and his Gospel more beautiful than before.  
julian took his journey into Persia, and had made great threats, that at his return he would consume the name of Christians, root, out the name of the Galilaeans, and not leave one Christian alive, and would set up the Image of Venus in all his Churches. But, being in the field, he was suddenly stricken in the breast with an arrow from heaven: he pulled it out, the wound was deadly, he cursed Christ, he took of the blood into his hand, threw it up into the air, and thus cried, Vicisti Galilaee, O thou Christ of Galilee, thou hast conquered. Thus suddenly the tyrant was s●aine, his attempts were accursed, his frame of Hiericho would not stand. The faithful Christians were set at liberty, they went to their Churches, they gave God the glory, they made triumphs & were joyful. Thus God looketh upon his faithful: such is the power and readiness of his hand.  
The devil himself confessed, that when any Christian was present, his mouth was musted, he could not speak, he could do nothing. The like might be said of Nero, Caligula, Maximinus, 
Hist. tripar. li. 7. cap. 39  Dioclesian, Valerian, & others: they had conquered France, Spain, Germany, England, Hungary, Dalmatia, Arabia, India, Persia, & Scythia: they had the world at commandment, yet a few poor Christians, artificers, women, & maidens, ignorant and unlearned people, they could never conquer. Nero had crucified Peter, and beheaded Paul that preached the Gospel, but the Gospel which they preached, they could not behead, they could not crucify. Nero, Caligula, Commodus, and sundry others like tyrant's were slain. Dioclesian, as it is thought, was stricken mad, made unable to rule, and therefore left the Empire. Valerian was taken in the field by Sapores King of Persia, and tied in a chain, and being the Emperor of the world, was made to lie down on all four, that Sapores might set his feet on his shoulders, and so get to horseback.  
All this notwithstanding the Gospel of Christ grew still and went forward. Such success shall they have, that take in hand to build Hiericho. The Lord will smite his enemies upon the cheek bone, he will break the teeth of the wicked. Well may they bark, they shall not bite. God knoweth the way of the righteous, and the way of the wicked shall perish. God resisteth the proud, but giveth grace to the lowly. Yet a little while (saith David) & the wicked shall not appear, and thou shalt look 
Psal. 37.  after his place, and he shall not be found: The remembrance of him shall perish. Every plant which our heavenly father hath not planted, shallbe rooted out. Put not your trust then in princes, nor in the sons of men, which cannot save themselves: their breath departeth, and they return to their earth. It is God that is king of kings, which loveth the righteous, & overthroweth the way of the wicked. All flesh is grass, 
Esay. 40.  and all the grace thereof is as the flower of the field, the grass withereth, the flower fadeth: but the word of our God shall stand for ever.  
Was God able in those days to avenge the cruelty of Tyrants, to withstand the proud, to defend the humble and lowly, & shall we think that his hand is shortened? great is our God, & his power is wonderful, and there is no end of his judgements. O what leagues, and confederacies, what practices, & policies have we seen defeyted? what abundance of blood hath been shed by sword, and by fire? the workers thereof are gone, the end of many of them was horrible, yet the Gospel continueth, and increaseth in all places. Aeneas Silvius, who was afterward Pope, and called Pius the second, showeth in his story of Bohemia, what great preparation was made to maintain the Church of Rome, 
Hist. Bohemica. cap. 48.  and to destroy all those which professed the Gospel, whom they called Hussites and Calixtians, because they defended the receiving of the cup, as well as of the bread in the lords Supper. Two Cardinals, the one of them Cardinal Beauford, an English man, & Bishop of Win, the other julianus, were sent into Germany to levy power: at whose entreaty the Emperor and States appointed three armies of men to fulfil the Pope's purpose. But (saith the story) Non visum hostem fugerunt, They fled before they did see the enemy. And again the second time, Priusquam hostis ullus daretur in cospectu, foedis sima caepta fuga, They fled away with shame, before any enemy came to fight. here of one of the Cardinals julianus, writeth thus to Eugenius the fourth, Nun videbitur hic digitus Dei? Ecce, exercitus armatorum toties fugit à facie eorum, & nunc similiter Ecclesia universalis fugit: ecce, nec armis, nec literis vinci poss●t. Videbitur miraculum Dei evideter, demonstrans illos ver a sentire, nos falsa. Is not the power of God here to be seen? our armies of soldiers have fled before them many times, and now the vuiversal Church fleeth. They cannot be overcome, neither by weapons, nor by learning. This must needs appear a miracle wrought by God, to declare that their opinion is true, and ours false.  
Thus we see how vainly, and miserably they encumber themselves which take upon them to restore Hiericho. God withstandeth them & defeateth their purpose, as we may see this day. Let us therefore rejoice in God, and let us say with the people of Israel, I will sing unto the 
Exod. 15.  Lord; for he hath triumphed gloriously: the horse and him that road upon him hath he overthrown in the sea.  
It is not enough, that we look back and gaze at this decayed city of Hiericho, and behold the rampires loosed, the walls thrown down, the houses burned, and the people thereof slain. God can give peace, God can withdraw it: we have seen the judgements of the Lord upon them, we have seen the turning of the Lords hand towards us. That thing which hath been done, may be done again. The Ark of God was taken by the philistines, and God suffered his temple to be spoiled: not that he was offended with the Ark, or with the temple, but for the unworthiness of the people. He never forsaketh, but he is first forsaken. As he saith, Seeing ye have forsaken me, I will also forsake you. God himself telleth us by the prophet jeremy, 
〈◊〉. Esd. 1.  as you heard before. That which I have built will I destroy, & that which I have planted will I pluck up. When Christ rebuked the unthankfulness of the jews, he said unto them, The kingdom of God shallbe taken from you, and shallbe given to a nation, which shall 
Matt. 21  bring forth the fruits thereof. And again, The children of the kingdom shallbe cast out into utter darkness, for many are called, but 
Matt. 20.  few are chosen. It behoveth us not therefore, overmuch to glory in victory. It is fickle, and casual, and may be lost. Let us humble ourselves under the mighty hand of God, let us acknowledge the wonderful work that he hath wrought in our days, and pray him to continue the good thing he hath begun among us. In him we have our living, our moving, and our being. We are nothing but clay before him, that he which rejoiceth, may rejoice in the Lord. Now it remaineth we consider what wholesome remedies may be devised, that Hiericho be never again restored. Here of I will say somewhat, the time so requireth. Hear might we mark the practices and policies of noble conquerors, what ways they take to keep themselves in safety, and their conquered subjects from rebellion, Some when they had gotten a city, thought it enough to overthrow the walls thereof, Some razed all the castles, & threw down all the holds. Others have built strong places, and Towers, and furnished them with munition to bridle the people. Others have spoiled them, and kept them poor. Others have unarmed them, & kept them from all weapon. Others to withdraw them from unquiet fancies, have set them to Plough the ground, and to other bodily labour. Others have cut off their captains, and all such as might seem able to lead the people, and to move rebellion. Some have killed their male children. Some dissolved the old Laws, and gave them new. Others have forbidden banquets & feasts, and all other conventicles or assemblies, to make them strange one to another. Others have purposely sowed and maintained factions, & set city against city, surname against surname, blood against blood, that no man might safely trust another. Some have devised oaths and bands, of conscience: some have devised laws martial, & other cruelty: some have transported, and carried away the whole people, man, woman, and child: as Nabuchodonozor did the jews into Babylon, & put others in their place. By these, and such other like ways, as much as wisdom and policy could devise, they thought to keep countries and nations in obedience.  
But, as touching our spiritual Hiericho, josuah suffered nothing to stand, he burned houses, and palaces, and killed man, woman, & child, & cattle without mercy, altogether. For so God had given him in commandment, and so is it often written of him, that where the Lord gave any people into his hands, he left nothing remaining, no, were it never so little. Of this policy Moses speaketh. If you will not drive out the inhabitants of the land before you, them those 
Num. 33.  which ye let remain of them, shallbe pricks in your eyes, & thorns in your sides, & shall vex you in the land wherein ye dwell. Destroy not some only, to leave some: you shall leave nothing, no not a little. If you do leave, you break the commandment of God.  
In religion, no part is to be called little. A hear is but little, yet it hath a shadow. In the body, a little disquiet is oftentimes cause of death. The Ciniphes were but little, yet are they reckoned among the great plagues of God.  
Metellus a noble man of Rome, by receiving a hair in his milk, was choked with it, & died thereof. Some things are small and do no hurt: some things though they be small, do great hurt. Therefore doth God straightly charge his people to keep the law saying, Thou shalt not 
joshua. 1. & 6. Deut. 15. & 28. 1. Co. 5.  turn away from it, neither to the right hand nor to the left. And S. Paul saith, A little leaven leaveneth the whole lump.  
I speak not this, because I think nothing at all may be left to any special purpose. For even in Hiericho, where was made a general destruction, 
joshua 6.  God himself commanded, that all silver & gold, and vessels of brass & iron should be saved, & not saved only, but be brought into the Lord's treasury. How be it, the things that may be reserved, must not be dust, or chaff, or hay, or stubble: but gold, and silver, & iron, and brass, I mean, they may not be things meet to furnish and maintain superstition, but such things as be strong, and may serve either directly to serve God, or else for comeliness and good order. Such things may be reserved. notwithstanding they came out of the spoil of Hiericho.  
Now to stay the restoring of Hiericho, many good ways may be devised. For our consideration at this present, and because the time is far spent, I will name only four unto you. The first, Maintenance of schools & learning. Secondly, understanding of the cause: that is, that every man may consider, what he hath left, & what he hath received: out of what darkness, into what light he is come. Thirdly, kindness towards God, & thankfulness. Fourthly the discipline of the church. With these 4. by gods grace, we may keep Hiericho from restoring. Of each of these a few words, & so I will end.  
That learning and knowledge, is able to hinder the builders of Hiericho, it is so plain that it needeth no speech. In the time of Moses Law, Aaron the great Bishop and high Priest, had written in a tablet before his breast, doctrine, and truth: not only learning, but also truth: whereby was meant, that neither might be without other. For, as learning is dangerous and hurtful without religion, so is religion unable to defend itself, and to convince the gain sayers, without learning.  
For this cause, the Heathen, when they erected temples in the honour of their gods, did also build libraries, that is, places to keep books: that by such means, their priests might grow in knowledge, & be better able to persuade others to their religion. Strabo writeth of the Smyrnians, that they built a temple in the honour of Homer, and joined thereto a library. Augustus' the Emperor, built a temple and also a library in the honour of Apollo, Traianus in like manner built a library and called it Ulpia after his own name. At Rome in the Capitol, where all that gods ●ad a solemn place for to be worshipped in, there was also placed a library. Athens was a famous University, & had many colleges, and schools ●f learning, Academia, S●oa, Lyc●um, Canopus, Pritanneum, Tempe, Cynosura, in which places were divers sects of Philosophers. Such were ●n Persia the wise men, whom they called Ma●i: in Babylon, the Chaldees: in India, Brachma●es: in Aethiopia, Gimnosophistae: in France and England Druids, & others in other countries. In all times that kings & princes which did set forth religion, were also builders of schools and colleges, & avancers of learning. The people of Israel were never in better state (as P. Phagius, a ●earned man noteth out of their story) than when they had in every town & village bath chenesioth, and bath medraschoth, that is, Synagogues wherein they assembled together, and places to preach in. The same Phagius reporteth of Jerusalem, that there were in it more than 4. hundred common schools & Synagogues, in which the Law of God was taught. The Patriarch jacob was called Minister domus doctrinae, a Minister of the house of learning, because he applied himself to the knowledge of the law of god, & to godliness. The Prophets of God had their schools, to breed up under them such as might after their death draw the people from idolatry, and resist the false Prophets. They which were so taught by them, were called filii Prophetarum, The sons of the Prophets, Samuel taught in such sort at Rama. Elias and Elizeus the Prophets, in such sort, taught the Law of God besides Hiericho. Saint john the Evangelist, taught at Ephesus: and Eusebius reporteth out of Philo, that S. Mark had at Alexandria sundry scholars, which gave themselves to reading and reasoning, and expounding of the Scriptures. Others did the like at Antioch, and at other places. Out of such schools it pleased God to take many excellent men, and place them in his Church, as Origen, Tertullian, Cyprian, Lactantius, Arnobius, Basilius, Nazianzenus, Chrysostomus, Hieronimus, Ambrose, Augustinus, who were brought up in all kind of learning, and became shining stars, & bright lights in the house of God, notable defenders of religion, overthrowers of idols, and confounders of Heretics. Christian princes herein have witnessed their zeal, in setting forth the glory of God. After Charles the great had made his notable conquests, he erected five famous Universities, one at Paris, another at Tolouse, another at Papia, another at Padua, & another at prague.  
Suidas reporteth of Leo the Emperor, Cum aliquando Eulogio Philosopho stipendium dari iussisset, 
Suidas in Leone.  etc. When Leo on a time commanded that E●logius a Philosopher should have his princely reward a noble man of his court said, that that money would be better employed for maintenance of soldiers. Nay (saith he) I would rather it might be brought to pass in my time, that the wages which are now bestowed upon soldiers, might be given to maintain Philosophers.  
Alexander Severus so highly esteemed that famous and notable Lawyer Ulpian, that when 
Charion. Chronic. lib. lib. 3. Alex. Seve.  certain of his soldiers ran fiercely upon Ulpian purposing to slay him, the Emperor stepped forth, and set himself between the body of Ulpian, and the fury of the soldiers, and covered him with his own robes, that the soldiers might know how careful he was for the good estate of Vlpian.  
As also for the contrary, such as have practised cruelty upon learned men, and have hated knowledge, are worthily discommended in the stories of all ages. I told you before of that wicked Apostata julian, how he forbade that Christians should bring up their children in learning. Such an enemy to knowledge was also Licinius the Emperor, who called learning the poison and overthrow of common weals. The like is reported of Caligula, Caracalla and Domitianus, that either they utterly hated all manner of learning, or had some special malice against the writings of some one notable man, and therefore sought to destroy them. Such was the policy of Satan, so thought he to get the upper hand, & to restore again his wicked Hiericho.  
And were these the practices of Heathen princes only? May not we remember the like attempts wrought in our days. Who will call to mind the time that is not far passed, shall find that this ignorant Hiericho had many friends, who by all means drew men from knowledge: they gave liberty rather to do any thing, than to seek understanding, and yet suffered rather the use and reading of fabulous & unclean writers, then of the holy scriptures, and books which carried fruitful instruction.  
Good letters, and study to increase knowledge, are not to be neglected. Such as presume of God's spirit over boldly, that without their endeavour to use the wholesome means which he hath left unto his Church they shall and do by special inspiration understand his will, do tempt God. The prophet David prayed for the presence of God's spirit, but to the purpose he might take profit & fruit of his reading in the law of God. Therefore he saith, Open mine eyes, that I may see the wonders of thy law: and give me understanding, 
Psal. 119.  and I will keep thy law. And again, incline mine heart unto thy testimonies. S. Paul taught the Corinthians. That no man 
1. Cor. 12.  can say that jesus is the Lord, but by the holy Ghost: And in the 2. Chapter of his first Epistle, 
1. Cor. 2.  saith, Now we have received, not the spirit of 
1. Cor. 2.  the world, but the spirit which is of god, that we might know the things that are given to us 
Act. 9  of god. This spirit prepared the heart of Paul, yet sent him to Ananias, that by him it might be 
Acts 8.  told him what he should do. This spirit prepared the hearts of the Eunuch, & of Cornelius: yet 
Acts. 10.  sent unto them Philip and Peter to open the scriptures unto them. Lydia heard Paul, & the Lord 
Acts. 16.  opened her heart, that she attended unto the things that Paul spoke. I have planted, saith he, Apollo's watered, but god gave the increase. 
1. Cor. 3.  Thus are we taught, not to forsake the helps of reading, of hearing, and such like: yet to know that neither of them can settle us unto godliness, without the especial grace of God's 
Hom. 3. de verbis Dom. second. joh.  spirit. Augustin saith well, Non verbis hominis fit ut intelligatur verbum Dei: facit Deus ut intelligatis. The words of man do not cause that God's word is understood: God giveth the understanding thereof. And Chrysostom 
In 3. cap. 2. ad Corint.  upon these words of the Apostle, Such trust have we through christ to god, not that we are sufficient of ourselves to think any thing, as of ourselves, but our sufficiency is of god, saith: Hoc est, non it a dicebam fiduciam habemus, ut id partim sit nostrum, partim sit deised totum illi tribuo, acceptumque fero: that is, I did not so say we have trust, that this work is partly ours, & partly gods: but I allow it, & yield it wholly unto God. The consideration hereof putteth us in mind to join humble and hearty prayer to our diligent reading & hearing, that God will give us understanding and knowledge.  
Now to conclude this first remedy, whereby Hiericho may be kept from building: we may say that of the use of good learning, which S: Augustine speaketh against those that charge 
De civitat. dei. lib. 16. cap. 2.  the scriptures with unnecessary speeches: Solo vomere terra proscinditur: sed ut hoc fieri possit, etiam caetera aratri membra sunt necessaria. The share only renteth the ground, but to help this work, the other parts of the plough are also needful. We say, eloquence and other liberal arts are to be likened to that part of the Carpenters wimble, which turneth about, goeth round, and by little and little draweth in the iron, or steel bit. The wooden handle entereth not into the wood, but wreatheth in the pearser: so do these arts, if they be rightly used, further the understanding of the word of God. This use Lactantins seemed to seek when he 
Lib. 3. instit. cap. 1.  said, Vellem mihi dari eloquentiam, vel quia magis credant homines ornatae veritati, vel ut ipsi suis armis vincantur, I would gladly have the gift of eloquence, either because men might give better credit to the truth, when it is beautified: or else because the heathen may the sooner be overcome with their own weapons. And in another place, he showeth that this eloquence must serve and wait upon the wisdom of God: Circumliniatur poculum coe 
Lact. instit. lib. 5. cap. 1  lestis sapientiae melle, ut intelligamus non hominem loqui, sed Deum. Let the cup (of your speech) be seasoned with the honey of God's wisdom, that we may know it is god that speaketh, and not man. Where this is not done but men give themselves rather to be curious in hearing eloquence and pleasantness of speech, then desirous to learn the truth, the word of God becometh unfruitful, as it is to be feared in many, that they little account of the Gospel of Christ, but seek to please their itching ears with fantasies of men. Augustine sayeth 
De doctrine. chr. lib 4. cap. 11.  to such. Bonorum ingeniorum insignis est indoles, in verbis verum amare, non verba: Quid enim prodest clavis aurea, si aperire quod volumus non potest? aut quid obest lignaea, si hoc potest? quando nihil aliud quaerimus nisi ut pateat quod clausum est. Such as be of good disposition seek not after words but after the truth: For what availeth a key of gold, if it cannot open that we would have opened? & what hurteth a key of wood if it can open? seeing we desire no other thing but that it be opened unto us, which is shut.  
The second let or stay that Hiericho be not restored, is, that the people may be instructed, why it was overthrown, & why God hath cursed them that shall seek to restore it. This knowledge is a singular gift of god. When the Lord declared his favour towards Israel among other his special mercies he spoke in this sort: This shall be the covenant that I will make with the house of Isarel: after those days, I 
jerem. 31.  will put my Law in their inward parts: and writ it in their hearts, and will be their God, and they shall be my people: and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them to the greatest of them, sayeth the Lord. And again our Saviour sayeth out of the prophet Esay. They shall all be taught of God. And in the seventeenth of Saint john, he sayeth, This is life eternal, that 
Ihon. 6. john. 17.  they know thee to be the only very God, and whom thou hast sent jesus Christ. To this end, and for this cause, He gave some to be Apostles, and some Prophets, and 
Ephe. 4.  some Evangelists, and some Pastors, and teachers, for the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Christ: that we henceforth be no more children wa●ering and carried about with every wind of doctrine, by the deceit of men, & with craftiness, whereby they lay wait to deceive. Therefore doth S. Peter call upon them that are of the church of god, in all places, that they show forth the mercies of God, that they witness unto all the world, what the Lord hath done for them, in filling them with all spiritual knowledge and understanding: Be ready always 
I. Pet. 3.  to give an answer to every man that asketh you a reason of the hope that is in you. There fore doth God give charge to his people the children of Israel, to hear his Law and keep his commandments, not as an ordinance that should stand good but for a season, which should be kept only by them: but also requireth that they teach the same to their posterity, that so his great blessings may never be forgotten. For thus he sayeth. These words which I command thee this day, 
Deut. 9  shall be in thine heart, and thou shalt rehearse them continually unto thy children, and shalt talk of them, when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up. Thus doth God, by promise that he will give the Spirit of knowledge and of understanding unto his people, and by raising up labourers whom he hath sent forth into his viniarde, Prophets, Apostles, Evangelists, and pastors, and teachers, and by his earnest commandment that we give ear to his word, and speak of his wonderful kindness showed unto us and our forefathers, make it appear how needful a thing it is, that we know his will. Without this knowledge we cannot love him as our father we can not fear him as our Lord.  
But, when we see the miserable blindness and ignorance in all places abroad, what hope may we have to see Hiericho suppressed and quite overthrown? It cannot be but great inconveniences shall follow in the Church of God, as confusion of order, and dissolution of life, to the endangering of the state, unless by godly care of the Magistrates, some help be provided. This care must show itself in removing blind watchmen which have no knowledge, who are but dumb dogs that can not bark, who lie and sleep, and delight in sleeping. These greedy Dogs can never have enough (sayeth the Prophet Isaiah,) Non residence and absence from their cure, is 
Esay. 56.  a fault that would be amended in the shepherds of the lords flock. Though they be never so able to instruct, and therefore worthy to have the rooms in the Church: yet, if they have not a desire to do good, if they feed not Christ's sheep, if they be strangers to the people of their charge●, if they be not at hand to give their flocks their bread in due season, what let may there be, but that ignorance and blindness shall grow and increase in the people?  
Another fault no less hurtful to the Church of God, is the suffering of pluralities, when one man taketh the profit of two or more benefices, which is not worthy of one. These Non residents and plurality men teach not, they know not, nor care for the People of their charge: they have brought this confusion and shame into the house of God. They are blind guides, they are the darkness of the world. Against those which are such, GOD showeth his heavy displeasure: My Sheep, sayeth 
Ezech. 34.  he wandered through all the mountains, and upon every high hill▪ yea, my flock was scattered through all the earth, and none did seek or search after them. And again, Neither did my shepherds seek my sheep, 
Ibidem.  but the shepherds fed themselves, and not my sheep. And by the Prophet jeremy he 
Ierm. 2.  saith: They that should minister the law, knew me not. And again, The Pastors are 
jerem. 10.  become Beasts, and have not sought the Lord: therefore have they none understanding: and all the flocks of their pastures are scattered. These either be a remnant of the wicked Inhabitants of Hiericho, that resist the passage of God's people towards the land of promise: or such as have forgotten the commandment of the Lord, and have given themselves to do the sins of the people, whom the Lord gave over unto them. These be they that seek the restoring of Hiericho, & the overthrow of Jerusalem therefore the curse of God will fall upon them: the blood of God's people shall be required at their hands, because they bring the abomination of desolation into the holy place: because they suffer Christ's flock to perish for lack of knowledge, and to be carried away after every wind of false doctrine. God grant all such, that they may see with their eyes, and understand in their hearts, and know the gracious goodness of the Lord, that the people be not through their negligence like Horse and Mule: but that they may discern between darkness and light, and between Hiericho and Jerusalem: that they may be able to give a reason of the faith which is in them and that they may teach the same unto their Children. So shall we be built upon a rock, so shall we stand as firm as mount Zion, so shall we never be confounded.  
The third means to stay the building of Hiericho, is to be thankful for the benefits which God hath bestowed upon us: and in such sort to lead our life, that it may appear we be his servants. To this end God hath given his holy word: and to this end hath he left his holy sacraments, that we should be put in mind of his kindness, and not become unmindful or unthankful, and so receive his grace in vain,  
But, you will say, What thanks shall I give? Some lead me one way, and some another: some say hear is Christ, some say there is Christ: I know not nor wherefore, nor how to yield thanks, Hereto a short answer can not suffice, and a long would be tedious. Let us call to remembrance the Lesson that was given us in this place on Sunday last: Let us search the scriptures. Esay the Prophet saith, To the Law, and to the testimony, if they 
Esay. 8.  spoke not according to this word, it is because there is no light in them. Chrisostome saith, Nullo modo cognoscitur quae sit vera Ecclesia 
Hom. 49 in opere imperfecto.  Christi, nisi tantummodo per Scripturas. By no means may it by known, which is the true Church of Christ, but only by the Scriptures. Without them our faith is no faith without the help of them we cannot know Christ from antichrist, we cannot know the Church of Christ from the Synagogue of Satan. Hereby let us learn to know Jerusalem, hereby let us learn to know Hiericho. Certainly if the word of GOD, and the breath of his mouth be not able to show this: tradition and custom shall be much less able.  
It is a good thing to be thankful, and to praise the Name of the most high: the servants of God find cause of thankfulness in consideration of the great & wonderful mercies continually powered upon them. Moses commanded Nisan 
Exod. 12.  to be the first month in the year, because God had delivered Israel from the hand of Pharaoh in that month. In like sort Mardocheus the jew, and Esther the Queen, sent letters 
Ester. 9  unto all the jews that were through all the provinces of the king Assuerus both near & far, enjoying them that they should keep the fourteenth day of the month Adir with joy and feasting, for that upon that day God had delivered them from the hand of Haman: and that they would not fail to observe the fame every year.  
Upon this day, even upon this day, I say, the xvii. of this month, God sent his handmaid, and delivered us. Let us be kind and thankful unto God for so great blessing. I say not, let us make it the first day of the year. Yet this I say, let us have it in remembrance, let us sing with the prophet, When the Lord brought again the captivity of Zion, we were like them that dream, them was our mouth filled with laughter, 
Psa. 126.  and our tongue with joy. The Lord hath done great things for us, whereof we rejoice. Let no man be offended herewith, it is only a remembrance of the mercy of God, it behoveth us to remember it, it is good to speak of it. For if we have eyes to see, and neglect not our own salvation, we have now much greater cause to rejoice then David had, because the things which are this day restored unto us by the goodness of our God, are far greater and worthier than those, which David and the people of Israel received in their deliverance out of the capitivitie of Babylon. For by how much the heavens are greater than the earth, and God is more excellent than a creature: so much doth the knowledge of God, and his true worship, pass all worldly blessing, and all other felicity that can be devised under the Sun. For what knoweth he, which knoweth not God? Or what worshippeth he, which worshippeth not God? He that worshippeth not God, hath not the comfort of GOD: but he that hath God, and knoweth God, and serveth God, hath a sure help and defence in all assays. Let us therefore be glad and rejoice, let us witness our joy, and sing unto the Lord a new song. Let us kindle in our hearts the fire of the love of God, and of our neighbour, and let the flame thereof break out to the glory of God. Let us deck the Altars of our hearts with the flourishing branches of virtue, and good works: let us sacrifice and kill our lusts and affections. In this manner if we show our thankfulness towards GOD, we shall hinder the wicked purpose of them that wish the restoring of Hiericho, we shall see the land of God's promise, and enter into his rest.  
The fourth stay to hinder this building is discipline, which is so needful, that neither without it shall ye be able thoroughly to discomfort those that seek to build up jericho again, nor yourselves happily and prosperously to go on forward in setting forth the glory and majesty of our God, and to pass safely to the country promised. It is as the sinews of the church to strengthen it, and to join and knit the parts thereof together. But, because the time is passed and this matter weighty, and worthy of larger discourse, I will leave it to your godly considerations, and for some other time.  
And thou, O merciful father, rise up we beseech thee, to judge thine own cause, stablish the thing thou hast begun in us, guide our feet in the way of peace, give force unto thy word, bless thine inheritance, blow down the walls of Hiericho: so shall Jerusalem prospet, and her walls be made strong: so shall the day star lighten our hearts: so shall Israel rejoice, and all the people truly know thee, and praise thy name for ever.  
Amen.   
Aggaeus. 1. 
Thus speaketh the Lord of hosts saying, This people say, The time is not yet come that the Lords house should be builded.  
Then came the word of the Lord by the ministry of the prophet hag, saying,  
Is it time for yourselves to dwell in your seiled houses, and this house lie waste?  
THese words be written in the first Chapter of the Prophet Aggaeus. For better understanding whereof, I must call to your remembrance the story of that time, upon occasion whereof, these words were spoken.  
Almighty God being for many and sundry causes highly displeased with his people the jews, after he had chastened them many ways, and saw none amendment, at the last gave them over into the hands of their enemies, and suffered both the king and all the people of the country to be carried away prisoners into Babylon, where they continued in misery the space of seventy years. In the mean season, their country partly lay waste, and grew full of wild beasts: partly was inhabited by foreigners: the temple that Solomon had built them, the stateliest & richest work of the whole world, was burnt to the ground, and all the ornaments thereof ravened up, and carried into Babylon.  
After fifty years, king Cyrus showed favour towards his people, & did licence them to departed home again. But as they were about the building, upon occasion of complaint of their enemies, the whole work was stayed. At the length, after 70. years, God remembered his promise and mercy, and stirred up the heart of king Darius' king of Persia, who had then conquered the Chaldees, to licence the jews to departed home again into their country, and to re-edify their City and Temple. This king Darius (as the Rabbins, or Doctors of the jews, and most part of learned men conjecture) was son unto the king Assuerus, begotten of the good Lady Queen Hester, which Lady Hester he married after he had embased, & divorced from him the proud and stubborn Queen Vasthi. This was Gods marvelous providence, by that means twice to deliver his people. first, by the good Lady Hester, from the tyranny of Haman, as it appeareth by the story: and after, by her 
Ester. 3.  child Darius clearly to deliver them, and to discharge them out of their enemy's hands for ever.  
The jews, notwithstanding they had so gracious a grant of their king, yet many of them would not return home, but made their abode even there among their enemies in Babylon: and the most part of them that were returned, fell to building of their own houses, and left the house of God unbuilded: so soon they had forgotten God's mercy towards them. In the time of their trouble, they cried out, If I shrink from God, I pray God shrink from me. But being restored home and at liberty, they said, as the Prophet here reporteth, Nondum venit tempus, etc. The time is not yet come, that the Lords house should be builded.  
They saw they had many enemies on every side, the matter itself was marvelous weighty, and to their judgements almost impossible. They had begun before under king Cyrus, and because, the matter was then dash, and their enemies prevailed against them, they were utterly discouraged and cast into despair. Wherefore god spoke to them by the Prophet Aggaeus, Is it time for yourselves to dwell in your seeled houses, and this house lie waste? Have you found le azure to set up & furnish your own house, & can you neglect the restoring of my house? My house (I say) in which my Law hath been read and preached to you, where your Fathers have made me sacrifices, towards which house you turned your faces, whensoever you prayed unto me in Babylon, and were heard? Therefore saith the lord Ye have sown much & bring in little: ye eat, but yet have not enough: ye looked for much, & lo, it came to little: and when you brought it home, I did blow it out. You set your joy upon vain things, and the same shall deceive you.  
This place of the Prophet Aggaeus, I have thought good to apply to the present state of our time. For, as then the city of Jerusalem was miserably razed, and the Temple of god burnt down by heathens: even so hath it fared in time lately passed with the Church of Christ, here among us. And, as then God mollified & softened the heart of the king Darius for the delivery of his people, even so of his great mercy hath he now stirred up a most noble & virtuous Lady our sovereign Queen Elizabeth, for the same purpose. And, as then there were many that set light by God's benefits, and thought it meet enough for him to wait upon their leisure: even so, I pray God, the same security be not found in us at this time. I pray God there be none of us that make light of God's grace, and say in our hearts, Nondum venit tempus, etc. The time is not yet come, that the Lords house should be builded.  
1 Wherefore, first I will prove (by God's grace) that our Church hath been overgrown with errors and abuses, as then the temple of Jerusalem was defaced by the Caldees.  
2 Secondly, I will show what things they be that do stay men from re-edifying of this Temple.  
3 Last of all, after what sort this Church ought to be builded, and so I will leave you to God.  

Prayers.  
Touching the first part, I shall not need many words, for God hath in our days sufficiently revealed, and we have seen the state of the Church in time past. And indeed, the errors & abuses have been so gross, that who so cannot see them with his eyes, yet may feel and grope them with his fingers. Yet, because I know some are not thoroughly persuaded herein, but think that the church of Rome hath evermore been pure and without spot: and, some others in their writings call it the rule of the truth, that whatsoever that Church saith, whatsoever it be, must needs be true: as Silvester saith, it is 
silvest. Prierias contra Lutherum  Infallibilis regula, a rule that never deceiveth. Some set it above the word of god, as the same Sylvester. A doctrina Ecclesiae Romanae & Romani Pontificis sacra scriptura robur trahit & authoritatem. The holy scripture taketh force & authority of that doctrine of the church & Bishop of Rome. And as Cusanus: Sequuntur 
Epist. 2. ad Bohemos.  Scripturae Ecclesiam, & non è converso. The scriptures follow the church, & not on the contrary part, that church followeth the scriptures. Others say, Impossibile haereticari, etc. It is not possible he should fall into heresies which followeth the church of Rome: some others sai that if christ & his Apostles were alive, they were not able to rule the church in better sort, than it is now ruled, by the Pope and his Cardinals. Thus some school doctors have written, I am able to allege mine authors. Therefore I must of force stand upon this matter a little not because I think it needful, but that all men may be satisfied,  
First, Christ our saviour, as he foreshowed the prosperous course of the gospel, that it should be preached throughout the world, & that the gates of hell should not be able to withstand it: so he & his Apostles forewarned also the ruin & decay of the Church: & that in so many places, and in so plain words, that no man can doubt of it, or deny it.  
For, Christ alleging the prophet Daniel, saith, that abomination should sit in the holy 
Mat. 24.  place, and, that there should be such confusion and disorder, that if it were possible the very elect should be perverted. He saith, that when he shall come to judge, there shall scarcely be found 
Luke 18.  faith in the world. Paul likewise saith, that the man of sin, that is such a one as in all things 
2. Thes. 2.  should be contrary to Christ, and is called Antichrist, should sit in the temple of God, and bear himself as if he were God in deed. Daniel saith, The truth shall be cast down 
Dan. 8.  to the ground. And to Timothy Paul sayeth, In the latter times some shall departed from the 
〈◊〉. Tim. 4.  faith, and shall give heed to spirits of error, & doctrines of devils. S. Peter saith, There 
2. Pet. ●.  shall be false teachers among you.  
And, where saith Christ, (I beseech you consider) where saith Christ, this horrible desolation should be? among the turks or jews? no, but in the holy place. Where shall the son of man scarcely find faith? where shall the very elect stand in doubt what they may believe? among the heathens or infidels? No, but in the church, Where saith S. Peter shallbe the masters of lies, where saith Daniel, shall the truth be trodden down? where saith S. Paul, shall the man of sin perch, & settel, & behave himself as if he were very god? among the heathen? No, no good brethren, but in templo Dei, In the Temple of God, in the very Church among them that should bear the name of Christ. But, forasmuch as it cannot be doubted among christian men, that Christ & his Apostles appointed the church in their time in such sort, as no better could be devised, let us compare the church of late time to that original, as the use is, in trying of measures, where, in trial whether is true or false, ye have evermore recourse to the standard. For if there be any fault, whatsoever it be, the standard will bewray it. This order Christ himself used with the priests & Pharisees, saying, Domus mea 
Mat, 21.  domus orationis vocabitur, My house shall be called the house of prayer. But you have gone from the pattern or original, & you have made it a harbour for thieves. And whereas the contention stood upon divorce, Christ called them to the first original, A principio non fuit sic, From the beginning it was not so: they twain shall be one flesh. And S. Paul, when the holy mystery 
Mat 19  of the lords Supper was abused, called them home to the first institution, I have received of the Lord, that which I also have delivered unto you. By this standard Christ reproved 
1. Cor. 11.  the Sadduces: Erratis, nescientes Scripturas, You err, not knowing the Scriptures. And 
Mat. 2.  by the same he confuted the Devil, when he came to tempt him, Soriptum est, It is written. This standard shall be able to warrant us, if 
Mat. 4.  we can say truly, Scriptum est. For as the learned father Irenaeus saith, Scriptura est basis & fundamentum fidei nostrae: The Scripture 
Iren. lib. 3. cap. 1.  is the pillar & foundation of our faith. It is rashness to believe without the warrant or direction of the Scriptures. It is not devotion, nor catholic faith, but foolish rashness.  
Now how many ways, and in how many points the Church of late days hath dissented from the Church of Christ and of the Apostles (which no doubt was the Catholic Church) it were almost an infinite work to reckon up. For they disagree in so many things that in manner they agree in nothing. Notwithstanding, I will lay out one or two things before you, and by them your wisdoms shall guess the rest.  
Christ gave the Sacrament of his body and blood to be frequented in the Congregation, that all should be partakers thereof, in remembrance of his death, and said, Hoc facite 
Luke. 22.  in meam commemorationem, Do ye this in remembrance of me. Thus Christ himself ordained and commanded: thus the Apostles, and the catholic fathers in the primative Church used it: and there can no commandment, nor example, be showed forth to the contrary. Yet our later fathers, against Christ, against the Apostles, against the primitive church, have thought it sufficient, that one priest alone should communicate for all the rest.  
Christ delivered the holy Communion under both kinds, and so was it used in the Primitive Church, and in the times of the doctors, Chrysostom, Ambrose, Gregory, Augustine, and Jerome. But our fathers in the Council holden at Constance of late years, have gone from the original, and have decreed against Christ himself, against his Apostles, and Doctors: that, to minister the Communion to a lay man under both kinds, is an open heresy. Alas, (good brethren) I beseech you consider by the way, in what state was the Church of Christ then, when Christ's own institution, and the Apostles doctrine was called heresy?  
Christ, his Apostles, & the catholque fathers used their prayers in a common tongue, that the people might perceive what was said in the Church, & say Amen. But, how near our later fathers come to that original, it needeth no rehearsal. For you have heard it taught you as a necessary doctrine, that your prayers should be in the Latin tongue, although you did not understand what ye prayed for: and that kind of prayer hath been called devotion.  
God left order to his Church, Non facies tibi sculptile, thou shalt not make thee any graven image. From Christ's time for the space of 500 years, there was no allowance of images in the Catholic Church▪ but our later fathers cannot take it for a Church, unless it be decked, & set about with images.  
The Apostles were married (as Ignatius and Ambrose witness) & so were others the ministers of the Church after them, as it is well known, for 1000 years after Christ. To hold good this original, there have been certain Canons set down, Si quis do●uerit sacerdotem sub obtentu 
Distine. 28. Si quis.  religionis, propriam uxorem contemnere, anathema sit. If any man teach that a priest, for colour of religion should contemns his wife, let him be accursed. And the general council holden at Gangra, as it is set down also by Gratian, If any put difference between the priest that is married, 
Dist. ●8. Si quis discernit  by reason of his marriage, that he should not offer, & for that cause cometh not to his offering, he is accursed: yet pope Hildebrand one of the later fathers, decreed & commanded, that no man should hear such priest's Mass, that had a wife: but caused their tenth to be burnt, their prayers & blessings to be holden as curses, and the sacrament which they had consecrate, to be spit at, and trodden under men's feet.  
You will say, These be but small matters, and may be borne withal, for decency and good order. But you shall understand, that the canons of the Apostles, and divers of the first Bishops of Rome, and other holy Fathers required, that all such as were present at the ministration of the Communion, should also be patakers of the Sacrament: & accounted worthy to be put out of the Church, whosoever would not communicate with the Minister. And Chrisostome 
Homil. 3. ad Eph.  calleth such a one impudent & malapert. Quisquis mysteriorum consors nonest, etc. whosoever saith he, doth not communicate, & standeth by, he is shameless & malapert. Communion under 
De consecrat. dist. 2. canon Comperimus  one kind, is no small matter, but such a matter, & of such weight, that Gelasius calleth it open sacrilege, to minister the sacrament in one kind.  
Common prayer in a strange tongue, is such a matter, that it taketh away the very use of common prayer. For the people (as Paul saith) cannot say, Amen, nor be edified, nor give God thanks. And the Emperor justinian in a law that he maketh, touching the public prayers of the Church, saith thus, we command all Bishops & priests to minister the holy oblation, & the prayer at the holy Baptism, not under silence, but with such voice as may be hard of the faithful people: to the intent that the hearts of the hearers may be stirred up to more devotion, etc. And let the holy priests understand, that if they neglect any of these things, they shall make answer therefore at the dreadful judgement of the great God, & our saviour jesus Christ. And yet nevertheless, we ourselves understanding the same will not pass it over, nor leave it unpunished.  
To have images in the church of God, is no small matter, It is forbidden by a general council called Eliberinum: & Epiphanius a catholic father calleth it abomination.  
The violent enforcing of sole life, is such a matter, that S. Paul calleth it doctrinam daemoniorum, the doctrine of devils. And Daniel saith, it is one of the marks of Antichrist: Neither shall he regard the desires of women. Which 
Dan. 11.  place S. Jerome exꝑoundeth, Ideo Antichristus simulat cactitatem, ut plurimos decipiat. Therefore doth Antichrist feign or pretend chastity, that he may deceive many.  
Thus far they disagree from the original of God's word. But they use commonly to say, the Church was then in her minority and infancy: afterward, she was better informed. So when Christ, and the Apostles, and the Doctors please them, they shall rule the matters, they shall be holy Doctors, and holy Fathers: if not, they shall not be patterns to follow, but children & infants. They use them as merchants use their counters: for that counter, which now standeth for a pound, anon after shall be removed and made a simple halfpenny. Yet notwithstanding, they cry Fathers, Doctors, Church: and yet indeed do all things contrary to the Church of Christ, contrary to the Doctors, and fathers of the Church.  
Two principal things there be, that seem to bear up the whole brunt of the religion, that hath been in the world of late time: the one is the Mass, and things thereunto belonging: the other is the authority of the Pope. These two I will briefly compare to the first original: only running over certain special branches of them both, in as few words as I can devise.  
And as touching the Mass, if there be any man here that hath any good opinion of it, and is also learned and able to judge, let him think with himself, what Doctor or father in the Primitive Church ever used, or taught us to use a private Mass: what Doctor or Father ever heard of 10. 20. or 30. Masses in one Church said at one time: what Father or doctor ever taught the Priest to communicate for other? Chrisostome noteth, it is an error to say. the Sacraments received of one, may do good 
Hom. 40 in 1. ad Cor.  to others, that receive them not. What Father or Doctor ever taught, that hoc facite, was hoc sacrificate? What Doctor or Father ever taught us, that the bread is transubstantiate into Christ's body? I assure you that word was never heard of, until now within little more than 300. years under Innocentius the third. What Father or Doctor taught us, that there remain accidentiasine subiecto? that Christ's body is in a C. thousand places at once, that the Priest should hold the bread over his head, and turn his back to the people? that the Sacrament should be hanged up in a canopy for the people to adore? What father ever taught us, that their communion bread should be round, because the earth is round? That the Priest should kiss the Altar, because judas kissed Christ? that he should wash his fingers, because Pilate washed his hands? That he should knock his breast, in token of the thieves repentance upon the Cross? Those things have been written by Durande, Bona●enture, and Innocentius, and others like of late time: but the Fathers in the Primitive Church never heard of them.  
Yet some men of late time have beaten into your heads, that these & many other like things have come by succession, even from the primative Church, and from the Apostles. But so the conjurers and Sorcerers say, that their books of conjuration and sorcery came from Moses, from Enoch, and from Abel. plutarch writeth, that Theseus, Romulus, Hercules, and other like Princely gentlemen, indeed were Bastards, and were be gotten of fathers of very low degree: but after they came into honour, and estimation, the people (because they knew not whose sons they were) thought they had come from heaven, and therefore they called them the sons of the gods.  
Even so, these things that I have here reported, nowithstanding in deed they are base borne, yet because they have stolen into the Church and have been had in honour, some men have taught you, they have come even from heaven, and therefore they have fathered them upon Christ, and his Apostles. But in the mean season, they have not dealt justly with you, but have done wrong both to Christ and to his Apostles. Jerome writing upon Aggeus, sayeth: Quae absque authoritate & testimoniis Scripturarum quasi traditione Apostolica 
Hierom. in 1. Agge.  sponte reperiunt at qué confingunt, percutit gladius Dei: The Sword of God stricketh those things which men find out and devise of themselves without the authority & testimonies of the scriptures, and deliver forth, as if they came by the tradition of the Apostles.  
Again, what Catholic Father taught us, that the Pope is the head of the Church, above kings, above Councils, above the word of god, greater and of more authority than the Apostles: that he cannot err: that the whole world is his diocese: that he may not be judged what soever he do, although he draw a thousand souls down into hell: that he is neither man nor God, but a mixture meddled together of God and man: All these things, our later Fathers have written of the Pope: and yet I leave a hundred things untouched. Thus far have they gone from their original and pattern.  
But what greater disorver can there be in the Church of God, then when Antichrist shall come and sit in the place of God? There is an old fable of Antichrist, that when he cometh, he would turn trees upside down, and do such like wonders. But the marks whereby Antichrist shall be known indeed, are otherwise set down in the holy Scriptures. In his coming, abomination shall stand in the holy place, and truth shall be thrown down in the earth.  
I know many men are offended to hear the Pope pointed out for Antichrist, and think it an uncharitable kind of doctrine: therefore I refrain to use any such names, and only will report to you of other, by what tokens Antichrist, when he cometh, may be known Gregory, as it were in the spirit of prophesy, writing 
Greg. lib. 4. epist. 38.  against john bishop of Constantinople, saith Rex superbiae propè est, & (quod dici nefas est) Sa, cerdotum est praeparatus exercitus: The king of pride is at hand, & (which is unlawful to be said) an army of priests is prepared, By these tokens, saith Gregory, you may know him: he shallbe the prince of pride, and he shall have an army of priests to wait upon him. In another place he saith. Quisquis se universalem sacerdotem 
Greg. lib. 6. epist. 30.  vocat, vel vocari desiderat, in elatione sua Antichristum praecurrit Whosoever calleth himself the universal priest, or desireth so to be called, in the pride of his heart is the forerunner of Antichrist. These words were written by Gregory more than 900. years since.  
If there were ever any that might be known by these tokens, which was or is the prince of pride, & is called or desireth to be called the Universal priest, or B. or hath an army of priests, I leave that to your judgement, whether the same be he whom Gregory describeth, or some other. I pray God to lighten the eyes of all the world, that all the world may spy him, and the man of sin may be revealed.  
When the woman of Samaria saw the miracles that Christ had done, and heard some men doubt whether he were Messiah or no: why (quoth she) when Messiah shall come, shall he do moresignes, them this man hath showed? So may we say by the Bishop of Rome, when Antichrist shall come, shall he work more signs, than they of that See have done? shall he work more disorder in the Church? shall he do more to the dishonour of God, and against Christ?  
Some man will say, that for unity sake it is meet, that some man be named head of the church But Gregory saith, Siquantitatem vocis perpendimus, 
Greg. lib. 6: epist. 30.  duae sunt sillabae: Sipondus iniquitatis, universa pernicies. If we weigh the quantity of the word, it standeth in two syllables: if we consider the weight of the wickedness, it is an universal destruction. Unto Anastasius the Bishop 
Lib. 6. epist. 24.  of Antioch, he writeth thus, To dissemble the injury done to your honour, if one bishop be called universal, them if that one universal bishop fall, the whole universal church goeth to ground. Therefore Francisons Zabarella, a Canonist, seeing the great inconveniences that grew hereof, saith, the pope's do now whatsoever they list to do yea although it be unlawful, & are become more than god. Hereof hath followed infinite errors: for the Pope hath in vaded & entered upon all the right of the inferior Churches: so that the inferior Bishops may go for nought, and unless God help the state of the Church, the universal church is in danger. In consideration of this great danger which hereby groweth to the whole church. Gregory saith to john the Boshop of Constantinople, Tu quid Christo universalis Ecclesiae 
Lib. 4. epi. 38.  capiti in extremi iudici● dicturus es examine, qui cuncta eius membra tibimet conaris universalis appellatione supponere? What answer wilt thou make at the trial of the last judgement unto Christ the head of the universal Church, which thus by the name of universal Bishop seekest to make all his members subject unto thee? This decay of the church, the old Catholic Fathers foresaw in their time. When Constantinus that Emperor endowed the church with lands & possessions, they say there was a voice of Angels heard in the air, saying, Hodiè venenum infunditur in Ecclesiam, 
joh. de parisiis cap. 22. in vita Siluesti.  This day poison is powered into the Church. If there were poison powered into the Church then, I doubt there was never treacle powered into it since. This we see that from that time she hath done worse and worse. Augustine findeth fault with the multitude of Ceremonies, and sayeth the Church in his time was in worse case by man's devices, than was the Church of the jews. bernard said, There is no part sound in the Clergy. And again, They which choose the first places in the Church, are chiefest in persecuting Christ. And again, Non doctores, sed seductores: non pastors, sed impostores: non praelati, sed Pilati. They be not teachers, but deceivers: they are not feeders, but beguilers: they be not Prelates, but pilate's.  
What should I hold you with calling the fathers to witness in this matter: they themselves that have been proctor's for the Church of Rome, are contented sometimes to acknowledge, that they have forsaken the original. Latomus findeth fault that the Lords supper was ministered to the people in one kind only. Abbas Panormitane, Faber, Pius secundus, found fault with the forbidding of priest's marriage. Ex agamia (saith Faber) multi lapsisunt in pedicas diaboli. Many have fallen into the snares of the devil, by forsaking marriage. And further, expresseth the mischiws purpose of those which brought such ordinance into the Church, by a similitude saying, ar●neae texunt subtiliaretia &c. Spiders weave their webs so small and fine, that they may scarcely be seen: if any thing fall into them, they first set upon the head thereof, & so take away all sense & feeling. Albertus' Pighius confessed there were errors & abuses in the mass: I will say nothing of their life. Some of themselves say that they succeed Peter in place, but judas in life. Boniface being himself a bishop, said, In old time we had treen chalices & golden priests, but now we have trene Priests, and golden Chalices. And Adrian being also a Bishop, said, Succedimus non Petro in docendo, sed Romulo in parricidio. We succeed not Peter in teaching, but Romulus in slaughter of our brethren.  
Yet notwithstanding (say they) we are successors to Peter, & vicar's of christ: we are the church. But Christ taketh it for an argument against the Scribes & Pharisees, This did not Abraham. You are not the church, you are of your father that devil. And Micheas, My Priests teach for reward, & my Prophet's prophecy for money, 
Mich. 3.  and yet they rest themselves upon the Lord and say, is not God in the midst of us? Are not we the church? Therefore night shallbe unto you for a vision, and darkness shallbe unto you for a divination, and the sun shall go down over the Prophets, and the day shallbe dark over them.  
I will speak nothing of the blindness of the time past, for our adversaries take that for a special hold, and call ignorance the mother of devotion: and say, Scriptures are a buckler, and a defence for heretics. Not long sithence, in this city there were certain interrogatories put forth, to inquire of such as then they called heretics, wherein one inquiry was made in this sort: Item, whether you know or have heard of any person or persons within your parish, that hath kept, or at this present doth keep, any heretical, naughty, and seditious book or books, especially, English Testaments, or Bibles. I fain not this of myself, the book is to be seen, imprinted even in this yard. But this matter will soon be answered, will they say: for it followeth, Falsely translated. That were somewhat, if they would appoint you out one, that were translated aright, or did allow any translation of the Testament in English to be used.  
Whensoever any great Eclipse chanceth in the sun or moon, some marvelous impression, or change, or mortality followeth upon the earth: Even so, when true knowledge faileth in the Church of God, it cannot be but the souls of the people shall perish. If in the little time of Moses absence, the people forgot God, and fell to idolatry: if when Christ slumbered, and took but a little nap in the ship, the ship began to drown: how shall it be with them that receive not Moses at all, and give no place to our saviour Christ, who only is able to save the Church from drowning? For as Hilary saith, Ecclesiae 
Hillar. in Mat. cap. 8.  intra quas verbum Dei non vigilauerit naufragae sunt: Non quod Christus in somnum relaxetur, sed quod somno nostro consopiatur in nobis. Those churches are in danger of drowning, wherein the word of God waketh not: Not for that Christ is in any slumber, but because his word is heavy in us through our heaviness: & Orig. showeth how dangerous the state of them is where, the Gospel is not preached. Such a Church can not stand before the abomination of desolation steadfast, or without danger of seducing,  
And therefore Christ compareth his church to the weakest things that be. Sometimes he calleth it a vine, which unies it evermore be propte and borne up, & looked unto, & pruned, of itself is not able to stand, but falleth to the ground, & groweth wild. Sometimes he likeneth it to a flock of sheep, which without attendance, is ready to take infinite maladies. Sometime to a ship, which if it be not well provided on every side, if it be destitute of light of sun & stars, is in danger of the rock, and winds, & surges of the sea. Sometimes to the moon which hath no light, but from the sun.  
What needeth more proof in a matter being of itself so clear? Christ himself, & Daniel, & Peter and Paul gave us warning that this confusion should come to pass in the church of God. We see with our eyes, how far we are stra●ed from the original. We see what darkness and blindness hath been even in them that should have ruled the stern. Good men have had their eyes opened, and have pointed to us that the p●l●te of the ship a long time hath been Antichrist. The ancient and old Doctors in their time foresaw that this great captivity and confusion, was coming even upon them. Our fathers of later years, though our Adversaries and patrons of the contrary cause, yea, the Bishopyes of Rome and their chief pillars, do coufesse that the pattern and original, hath not been kept. Discipline which is the greatest bond of the church, hath been broken: I pray God it may now be restored. The Sacraments that Christ left for our most comfort, have been miserably mangled and defaced. Our prayers have been without spirit and verity, and so abused, that indeed they were no prayers.  
What greater proofs or authorities do we look for? Now then, can there be any man so wilful, that will say, there hath been no disorder in the church? or, that Christ himself, and his Apostles (if they were alive) could rule the church in no better sort, than it hath been, and is by the Pope and his Cardinals?  
But me think I hear some say, The church cannot be so forsaken, it is the house and temple of God, it is the spouse of Christ: Christ made her a sure promise, that he would never forsake her. Ero vobiscum usque ad consummationem soeculi, I will be with you to the end of 
Matt. 28.  the world. All this is true, yet is it not true, that every particular church of the world shall be established for ever. For, was not this temple that Solomon built, the temple of God? yet was it over thrown, and burnt down to the ground by the Chaldees. jupiters' image was set up in it by Antiochus. It was afterward overthrown by the Emperor Titus, yet was it the temple of God. God's house is a house of prayer, yet Christ saith, Vos fecistis speluncam latronum, 
Luke 19  You have made it a den of thieves. The Lord made choice of his vine, he loved it, it was a chosen heritage, yet jeremy saith, Many pastors 
jere. 12.  have destroyed my Vineyard, & trodden my portion under foot, of my chosen place, they have made a desolate wilderness Jerusalem was called the holy city, yet is she charged, that she hath played the harlot and done shamefully. The jews called themselves the people of God, but Christ calleth them the Synagogue of Satan. The Church of God is 
Revel, 2.  called the holy place, yet Christ saith, the abomination of desolation, and S. Paul saith, the man of sin shall stand in the holy place.  
If we believe Christ, and his Apostles, that forewarned us hereof: if we believe the old doctors: if we believe the writers of later years, if we believe such as God hath stirred up in our time to revive his Gospel: if we believe our adversaries: if we believe our own senses an● experience: let us confess that the Church hath been defaced with abuses: let us give God thanks, that of his great mercies hath restored it, and lee us every man endeavour to reediffe it.  
God had mollified the King's heart to be gracious towards them, he had delivered them, he had restored them home to their country, he gave them Prophets to call upon them, and a godly Prince to rule over them: but the people cried out, The time is not yet come that the lords house should be builded. Here must I touch the causes that withhold men from the building up of God's Temple, not all that may be reckoned: For that would require more time. but only the chiefest, that shall come to hand.  
The first seemed to be despair of the cause. For they saw it was a long travail from Babylon to Jerusalem. They had been spoiled of all they had, and were poor, and the greatest part even of their own people forsook them, and would not return home with them. Their enemies were strong, and laughed them to scorn, and hindered their buildings. Others charged them with sedition, and said, if these men may once recover their city, they will pay no more tribute, they will be no longer in subjection, and this matter at length shall redound to the king's damage. Look in your Chronicles, and you shall find that the jews have ever been traitors.  
Even so, when the man of God Luther was raised up by God to reform the church, a friend of his said unto him, O father Luther, you shall never be able to prevail: the Pope & princes, and all the world are against you: The matter is past recovery: go into your study, & say, Deus miscreatur nostri. Even so, whensoever it pleaseth God to build up the walls of his temple▪ he chooseth out such, that for their own infirmities, & for the force & strength of their enemies, they might be discouraged, and despair. Even now that it hath pleased God to restore his gospel, they that are of the contrary part, cry out, These men be rebels, they would have no magistrate, they would have all things in common. Behold what they have done in Helvetia: behold what they have done in Germany: Look out your Chronicles, you shall find that all the uproars and seditions which have been these forty years, have been stirred up by some of them.  
But all this discouraged not the good Prince Zorobabel,, he armed himself with God's promise against all impossibilities, and so called the people to the huylding of the temple. And therefore GOD prospered him, and moved the king Darius' heart to make proclamation, that whosoever would withstand Zoro●abel in his doings, timber should be taken out of his own house, and a gallows made, and he thereon hanged without redemption.  
Even so, that man of GOD despaired not, though he same all the world against him, but gave the glory to God. And therefore God blessed his doings as we see this day. For it is the cause of GOD, and not of man. The zeal of the Lord of hosts hath done this. I will bring this to pass (saith the Lord) not for your sakes, but that my name may be glorified among the nations. For God chooseth the weak thinks, and the foolish things of the world. As for the Adversaries, be they never so strong, he that dwelleth in the heavens laugheth them to scorn. These, through fear and despair, keep back from building the temple.  
Some there be that confess, that many things are out of frame, and aught to be looked on, but they say, it is no time to fall a building. We must look for a general Council. And God grant we may once see that day, that a general Council may be called, wherein Christ may sit precedent, and all these matters that are now in question, may have indifferent hearing, and may be decided by the word of God.  
But alas, they that make a face and show of general Counsels, themselves stop and stay, that there may be no general Council. When Luther made his first appeal from the Pope that then was, to a general council, they made him answer that it was against the decree of Pope julius, and Pope Pius, that any appeal should be made from the Pope to any council.  
When the Emperor had compelled them to a Council, and the Princes of Germany & common weals, had sent learned men thither: the Bishops that were there assembled, would not hear any of them preach, or dispute, or declare their mind. For only bishops may sit & speak in their council, and such as are sworn to maintain the Pope. Aeneas Silvius, otherwise 
Aeneas Silvius ad capitulum Magū●in.  called Pope Pius the second, saith, if a Bishop speak against the Pope, yea although he speak the truth, yet nevertheless he sinneth against the oath, that he hath made unto the pope.  
And last of all, when the Council hath done all that it can, the whole conclusion of the matter hangeth upon the determination of the Pope. Now judge you, what sentence there is like to be, where as he shallbe judge in his own cause. Thus when they cry out and speak of Counsels, they seek delay, they mock with God and man, and indeed mean to have no council.  
Saint Paul, after he was called of God, and touched in his heart and conscience with God's truth, appealed not to a general Council, but saith, Non acquieni carni & sanguini, I communicated not with flesh and blood. The 
Galat. 〈◊〉. Matt. II.  kingdom of heaven suffereth violence, and the violent take it by force. There is no Council above God.  
A Council may testify the truth to be truth, but it cannot make falsehood to be truth. Augustine answered most indifferently, writing to Maximinus a Bishop of the Arrsans that alleged a general council holden at Ariminum. Nec ego Nicenum, nec tu debes Arimincuse tan quam praeiudicaturus 
L●. 3. cont. Maxim. cap. 14.  proffer concilium, etc. Neither may I lay to thee the council of Nice, nor mayest thou lay to me the council of Ariminum, either of us thinking thereby to find prejudice against the other: But let us lay matter to matter, cause to cause and reason to reason, by the authority of the Scriptures, which are indifferent witnesses for both.  
When Agisilaus minded to make his passage with his army through his neighbours land, he desired licence of the prince of that country: the prince said, he could make him no ready answer, but that he would take advise of his council. Well then said Agesilaus, take you advisement: in the mean season, I will pass through. So when our adversaries delay off, & sojourn till they may take their deliberation in a council, let them deliberate while they will: but in the mean season, let us pass on in the business of God, and take the occasion offered us to build by a house to the Lord.  
Some other say, it is not yet time: the Bishops be they that should redress the church. Would to God they would. For they should be Lux mundi, The light of the world, they should be shepherds, & Watchmen, they should be builders of God's church. But, what if the light become darkness? What if the shepherds become wolves? What if the Watchmen lie asleep? what if the builders become overthrowers? jeremy saith, the Pastors have overthrown the Uineyard: and is it likely that they will rear it up again? Christ said unto the bishops, you have made my house a den of thieves: & is it likely that they will bring it again to the former state, and make it a place of prayer? But, O merciful God, what a building is that like to be, where ignorance is the foundation, where ignorance is devotion, and the greatest corner stone of the building. I pray God lighten their heart's with his holy spirit, and make them to be that they profess themselves to be, the light of the world, and true labourers in God's vineyard, & faithful builders of his house.  
In the mean season let us remember, that in the old Law, whensoever the bishop grew out of order, God raised up sometimes Prophets, sometimes Princes, to reform the church, to redress things that were amiss, and to re-edify the decays. For the Prince is keeper of the Law of GOD, and that of both Tables, as well of the first that pertaineth to Religion, as of the second that pertaineth to good order. For he is the Head of the people, not only of the commons and La●●y, but also of the Ministers and clergy. By that authority. Moses being a Magistrate rebuked Aaron the Bishop, for making the golden calf. joas being a king, redressed the riot of the Priests, Solomon being King, first builded the temple of God, & put down the high Bishop Abiathar, and set up Sadoc. afterward, the same Temple being polluted was restored, not by the Bishops, but by the Kings Ezechias, josias, Abias, jehosaephat: & at this time after the captivity of Babylon, it was restored, not by the Bishops. but by Zorobabel the Prince of juda.  
And after the coming of Christ, when the Emperors became christened, Constantine a Godly Emperor, threatened the Bishops, if they would not be ruled. he would take upon him to see them punished, as having in deed authority and power over Bishops. And justinianus in his law threateneth the Bishops, that if they would not make their prayers in a loud voice, that the people might say Amen, he would punish them with his sword, as hath been said before.  
But what needeth more examples? When the Ark of God was restored home, David being King, played the chiefest part: David being King, made Psalms and ditties: David being King, danced before the Ark: and being king, set the Bishops & Priests in order. And for this cause they are kings, even to serve the Lord. And therefore they do not well that divide common weals in two, and devise two heads, the one for the spirituality, the other for the laity. For S. Paul saith, Omnis anima superioribus potestatibus 
Rom. 13.  subdita sit. Let every soul be subject to the higher powers. Every soul, whether he be bishop, Cardinal, or Pope, all are subject to their Prince. And Chrisostome upon that place, saith, Etiam si Apostolus sis, si evangelista, sive Propheta, sive quisquis tandem fueris, neque enim pietatem 
Hom. 23. in 13. Rom.  subvertit ista subiectio. Yea, if thou be an Apostle, if thou be an Evangelist, if thou be a Prophet, or of what state soever thou be: for this subjection is no hindrance to godliness. And of the superiority of Prince's power, Tertullian 
Tertul. ad Scapulam.  speaketh thus. Colimus imperatorem, ut hominem à Deo secundum, solo Deo minorem. We worship the Emperor as a man next unto God, and inferior only unto God.  
Some other there be that see and know, that the Church of God is now a building, and yet not only refrain themselves from the work, but also spurn down that other men have built up: that see we teach nothing but the word of God, and the doctrine of the primitive church: & yet lest they should seem to receive the doctrine which they have persecuted, enforce themselves to be constant, and lay violent hands upon their own conscience, and say, Non regnabit super nos, He shall not bear rule over us: and as Pharaoh said in the hardness of his heart, Nescio Dominum. I know not the Lord.  
I take not here upon me to judge other men's consciences: but such men there have been, as we may know by reading, & as God hath opened by notable judgement, & I pray God there be none such now. I pray God there be none that offend against their own conscience, and knowledge, and against the holy spirit of God.  
But alas, I speak not now of the ignorant and unlearned sort of people, that offend of simplicity, and have a zeal of God, although it be not according to knowledge: but I speak of them that be learned, that know well, that we teach you nothing this day, but that Christ and his Apostles taught before us, & was evermore frequented throughout the church, until all things grew to corruption. And of the contrary part, they do know, and their consciences do testify unto them, that their doctrine for the most part is contrary to the use of the primitive church, contrary to the Apostles, contrary to Christ himself.  
Yet will these men sooner leave their living, then be present at the hearing of an English prayer, or communicate with the people under both kinds. They call it a schism to have the common prayers in a tongue that the people may understand. To communicate under both kinds, they call it a schism. For the Ministers to be married, they call it a schism. And other like things which were tedious to rehearse at length. Those things which were ordained by Christ and his Apostles, & used throughout the whole Catholic primitive Church without question, they call schismatical.  
O merciful God, shall we say, that all the whole world of the Christians, ever from Christ's time, until the late time of these later Fathers, was in a continual schism? Shall we say that S. Augustine, S. Ambrose, and other old fathers, were schismatics: Shall we say that Christ and his Apostles taught us schisms: or that was once true, and Christian doctrine-is it now become a schism? Is the Church now within five hundredth years become Catholic: and was Christ's church, and the Apostles church, and the Doctors church not Catholic: O Lord, if we be deceived, thou hast deceived us: for if in these doings we be schismatics, for having prayer in a known tongue, or for communion under both kinds, or for the marriage of Priests and Ministers, where as thou gavest thy communion under both kinds, and didst choose such as were married to be thy Apostles, and didst pray in the common and vulgar tongue, as also thy Apostle Paul taught us to do: If this be schism, we are become schismatics, for following thine example. and that ordinance which thou hast left unto thy Church.  
But S. Hilary showeth, how we shallbe sure to know an heresy or a schism. He est regula fidei: Christus dixit, Apostolus dixit. This is a rule of faith, to say, Christ hath said it, the Apostle hath said it. Christ saith, Bibite ex hoc omnes, Drink ye all of this, without exception, Paul biddeth us to pray so, that the people may say Amen. And sayeth, Honorabile coniugium in omnibus, Marriage is honourable in all men. Then is this by Hilary's rule the Catholic faith, & the contrary is Schismatical: for our faith is builded upon the foundation of the Apostles and Prophets. S. Cyprian saith, Non pax est sed bellum, nec Ecclesiae iungitur, qui ab evangelio 
Cyprian. Sermone 5. de lapsis.  separatur. It is no peace but war, no Catholic peace or unity, but open war & schism: neither can he say, I am of the Church: that is divided from the gospel. justinus martyr, as it is reported by Eusebius, said, Ipsi Domino non acquiescerem, si alium Deum diceret 
Ecclesia. histo. lib. 4. cap. 18.  praeter omnium Creatorem. I would not believe Christ himself, if he should say there were another God than the creator of all things. If he would not believe God himself, teaching otherwise then is set down by the word of God, much less would he believe the Church, teaching contrary to the Gospel.  
God of his mercy grant that all our controversies that we now stand upon, may be heard and determined by God's Gospel, and open the eyes of our adversaries, that they may see the hope whereunto they are called. In the mean season let not us shun or refrain them, but exhort and counsel them with all sobriety in the spirit of meekness, as our brethren. Who knoweth whether God of his mercy will call them to repentance? As God said to Saint Paul by Revelation, Populus mihi multus est in hac civitate, I have much people in this city: So I trust I may say, at least I doubt not but we may charitably hope, God hath a great number even among them that run to the Mass, that will yet hear no reason, but are stubborn and wilful. Their hearts are in the hands of God, and he is able, and will mollify them, and of stony will make them fleshy, and of stones make them the children of Abraham, and the principal corner stones in the building of his Church.  
Other impediments there be, that keep men from the building of God's house. But that which GOD complaineth of by the Prophet, is, that every man fell to build his own house, and left the house of God unbuilded. This is the corruption of our nature. Such things as we should glorify God withal, we abuse most to the dishonour of God. Therefore Christ calleth them thorns, and the Mammon of wickedness, not because they are so of themselves, for they are the gifts of God, but because our froward nature maketh them so.  
The man, as Christ saith in the Parable, that was bid to the marriage feast, sent word that he was married and could not come. Esay saith, The harp, and viol, and Timbrel, and pipe, and wine are in their feasts: but 
Esay. 5.  they regard not the work of the Lord. The fantasies and pleasures of this life ravish our minds and pull them clean from God. So sayeth the Prophet, You can have your houses sieled, and furnished: in the mean while, my House lieth forsaken. O that Aggeus the Prophet were now alive, and saw the rearing up of God's Temple here in England. What, think you he would say, You build your own houses, and leave the house of God forsaken? Nay, he would say, you build your own mansions, and pull down the house of God.  
The Masters of the work, build benefice upon benefice, and Deanery upon deanery, as though Rome were yet in England. The poor flock is given over to a Wolf: the poor children cry out for bread, the bread of life, and there is no man to break it to them. The Noble man or Gentleman, the patrons of Benefices, give presentatations of benefices, either to be farmers themselves, or else with exception of their own tenths, or with some other condition that is worse than this. The poor Minister must keep his House, buy him Books, relieve the poor, and live, GOD knoweth how, and so do you too.  
O good my Lords and brethren, I come not hither to be a Patron for money matters: GOD seethe my heart before whom I speak it. But I see God's Temple by this means is forsaken. Young men, such as are of most to wardenesse turn themselves to be Physicians, or men of Law: yea. clerk, or Apothecaries. The matter is so used, that they are ashamed to be Ministers in God's Church. They should not so do, say you: no, neither yet you, as your doings are, can be angry with them. They are not Angels, but your own children, your brethren, your Cousins, of your own affections, of your own flesh and blood, and they think themselves too good to become your slaves.  
O merciful GOD, at the beginning of the Gospel, every man brought his goods, and laid them at the feet of the Disciples. Now every man is ready to pull out in a manner necessary sustenance, even out of the mouths of Christ's Disciples. Then that that was every man's own, every man made it common, and no man counted it to be his own. Now that appertaineth to others, and is appointed to the building and preserving of God's Church,, that every man layeth hands on, and counteth to be his own. In the mean season, the poor Universities are neglected, the schools every where unfurnished, the youth driven and chased away from the building.  
Think of this in your hearts: Consider with yourselves. There lack already Ministers throughout the Realm; to teach the people, & to build up the walls of God's Church. One poor hireling is driven to serve two or three Parishes. The sick hath no man to comfort or counsel them: the dead have no man to bury them: one man burieth another. That thing I know is not material: yet it seemeth not so to all men, and our bodies are the Temples of the holy Ghost, and ought reverently to be brought to their graves.  
View your Universities: view your schools which ever have been nurseries to this purpose: alas, how many shall you find in both the Universities, and in all the Schools through England, not only that are already ripe, but also that are minded to the Ministry: If they be not found there, alas where think you to have them: Where think you will they be found? Think you that they will spring out of the ground, or drop down from the Heavens: No, no, they be of you, and must be bred and reared amongst you. If there be none to be found, nor hope of any to be hereafter: be you well assured that Acts of Parliament, and Proclamations, are not enough to content the conscience of the people, and to build up the Temple.  
Oh, that the Queen's Majesty knew the great scarcity, and miserable need of Ministers that is abroad. And I beseech you good my Lords, and other Honourable and Worshipful that are here, that have or may have access unto her, to put her in remembrance, that her grace will be mindful of the house of GOD, and redress the greediness both of corrupt patrons, and of such who engross and gather into their hands many livings, being themselves the remnant of the ignorant and persecuting Babylon: and yet leave to take charge over the people, blind Sir john's not only lack Latin, but lack honesty, and lack conscience, and lack religion. It would be a great furtherance to the Church of God, a wonderful way to increase schools and the Universities.  
Now remaineth the last part that I have taken in hand to speak of: that is of the manner of the building. Where of, because the matter of itself is long, and I scanted of time, I will speak two words, and so make an end. And what better way can be devised to restore Christ's Church, then that we see used by Christ himself: Christ, when he was opposed of the pharisees in the case of divorce, whether it were lawful for a man to put away his wise upon any kind of matter, and to marry another, called them back to the scriptures, Ab initio non fuit sic. Scriptum est. From the beginning it was not so: It is written. And so in other places in like matters, he saith, scriptum est: and ever returneth them to the scriptures. The same order used Esaias: Ad Legem, & ad Prophetas: Have recourse to the Law & the Prophets. So josias, so Ezechias, so josaphat reform the Temple of God when it was polluted, according to the pattern of the Scriptures. For as Tertullian saith, Peraeque ad universas 
Tertul. adversus Praxeam.  haereses iam hinc praeiudicatum est, idesse verum quodcunque primum, id esse adulterum quodcumque posterius. By this rule, we may equally prescribe against all heresies, that is true, that was first appointed, that is false that was afterward devised. Saint Augustine saith, In Seripturis didicimus Christum, in Scriptures didicimus 
Exhortat. ad concoidiam Eccles. Tom. 2.  Ecclesiam: has Scripturas communiter habemus, quare non in eyes & Christum & Ecclesiam communiter retinemus? In the Scriptures we have learned Christ: in the Scriptures we have learned the Church: these Scriptures we have indifferently between us, why do we not after one sort hold Christ and the Church by them. And again, where he writeth against Petilian a Donatist, Non audiamus, haec dico, haec dicis: 
De unitat. Eccles. Tom. 7.  sed audiamus, haec dicit Dominus. Sunt certi libri Dominici, quorum authoritati utrique consentimus, utrique credimus, utrique seruimus: Ibi quaeramus Ecclesiam, ibi discutiamus causam nostram. Let us not hear, thus I say, thus thou sayest: but let us hear, Thus saith the Lord. There be certain books of our Lord, unto the authority whereof each part agreeth, each part believeth, each part yieldeth: there let us seek for the Church. thereby let us examine and try our matters. This is the Rock upon which Christ hath built his Church: against this Rock the gates of Hell shall not prevail. Augustine speaketh this in a pretty allusion: Non me aedificabo super te, sed te aedificabo super me. I will not build myself upon thee, but I will build thee upon me. The same affirmeth Jerome, Basil, Cyril, hilarius, and other the ancient writers. It would be too long to allege any more, only I will recite unto you lyra's judgement of these words, more for that he was one that favoured our Adversaries, then for the weight of his authority. Super hanc petram, sayeth he, id est super 
Lyra in 16. Matth.  Christum: Upon this rock, that is, upon Christ: ex quo patet, quod Ecclesia non consistit in hominibus ratione potestatis etc. Whereby it is manifest that the Church is not among men, by reason of any Ecclesiastical or Seculare authority or dignity: because many Princes and chiefest Bishops have forsaken the faith: therefore the Church resteth in those persons, in whom are to be found true knowledge, the confession of faith, & acknowledging of the truth. Wherefore the foundation of this building; whereupon all the whole work must rest, must be Christ and his holy word: for 
1. Cor. 3.  as Saint Paul saith, No man can lay an other foundation, then that which is laid already, jesus Christ.  
The Emperor Domitian pretending a reforming of the Empire, which afore his time, Tiberius, Caligula, Nero, and other wicked Emperors had spoiled and defaced. asked a Philosopher, one Apollonius Tyanaeus, what order were best to be taken therein. Apollonius made him answer, Sir, if it please your Majesty, you must do as the Musician had his Scholars do. How is that, said Domitian? Marry Sir, quoth Apollonius, there was a cunning Musician that set his Scholars to an ignorant and homely minstrel to learn music of him: but before he sent them out he gave them this Lesson, whatsoever you see your Master do, see that you avoid it, he is unlearned, and his Lessons and manner of fingering, nought: therefore see you do the contrary. Even so may I say, whatsoever we see that they have done, that were our later fathers before us, that have destroyed Christ's Church, let us remember to do the contrary. Their foundation as you know, and as they themselves confess, is ignorance: let our foundation be Christ, and knowledge of God's word. They have pulled the Scriptures out of the people's heads and hands, that no man might see their doings. Let us exhort all men, as S. Chrysostom, Origen, and other holy fathers did, to read the Scriptures, that all the world may see our doings. They build God's word upon the Church: let us, as Paul doth teach us, build the Church upon God's word. They contrary to God, & contrary to his word, have made the Bishop of Rome supreme head of the Church, contrary I say, to the word of God have they made him supreme head of all the Church. These are not my words, but S. Gregory, who was himself a bishop of Rome, saith 
Greg. lib. 4 epist. 32.  of them, Piae leges, venerandae Sinodi, ipsa Domini nostri jesu mandata, superbi atque pompatici cuiusdam sermonis inuentione turbantur. The godly laws, the reverend Synods, and the very commandments of our Lord jesus, are broken, by the invention of a certain proud and pompous name. And thereof as Gregory himself testifieth, hath ensued universa pernicies, An universal destruction.  
Mark, I beseech you, and let it not out of your remembrance. They say, this is the key of the Church, that one be the head of it, to rule it, and to govern and keep in unity all the rest. But Gregory which was himself a Bishop of Rome, saith, it is universa pernicies, A general corruption and plague of the Church. Let us according to God's word, according to the Canons, know, that as Cyprian saith, unus est Episcopatus., cuius a singulis in solidum 
Cypr. de fimp. Praelatorum.  pars tenetur. There is but one Bishopric, part whereof is holden in whole, of every several Bishop. And as Jerome saith, Vbicunque fuerit Episcopus, sive Romae, sive Engubij, 
Hieron. ad Euagrium.  five Constantinopoli. sive Rhegij, sive Alexandria, siue Tanais, eiusdem meriti, eiusdem est & sacerdotij. wheresoever there be a Bishop, be it at Rome, be it at Eugubium, be it at Constantinople, be it at Rhegium, be it at Alexandria, be it at Tanais, they are all of one worthiness, they are all of one priesthood.  
They set the Pope above kings & princes, against God's word. Let us know, that according to God's word, every soul must be subject to the higher powers. In these things, & in all other the like, in which they forsake the pattern & original, & in which they do contrary to the scriptures, to Christ, and his Apostles, contrary to the practice of the Primitive Church, and contrary to the sound judgement of the ancient Catholic fathers, grounded upon the word of God: let us remember, whatsoever they do, or have done, to do the contrary. For it is not possible, by what means things have grown to corruption, that by the same means they shall ever be well restored again.  
After the Temple was builded, or was in building and rearing, Esdras the Prophet read the Law of GOD, and sacrificed Oxen, sheep, and Lambs. and the people wept in consider action that they and their fathers had so unkindly offended God, and deserved so extremely to be punished at his hand. So the good king josias, after he had found the book of the Law, and saw how highly both he and his fathers had offended God, he fell a weeping: (for the consideration of God's great benefits, and our own unworthiness, causeth us to mourn at the sight of our own unkindness.) Then they turned 〈◊〉 GOD, repented themselves of their wickedness, and left such vanities as they had walked in before. So Christ our Saviour, when he began to preach the Gospel, and to spread abroad the unspeakable treasure of our salvation, called us first to repentance, and said, Poenitentiam agite, appropinquavit enim regnum coelorum. Repentye, for the kingdom of God is at hand. Zachaeus when he had received Christ to his table, repented him of his excortion, and made restitution. Then jesus said unto him. This day is salvation come unto this house, forasmuch 
Luke 19  as he is also become the son of Abraham. So the Christian men in the beginning repented themselves, and changed their whole life, & therefore were called Saints: as S. Paul useth in many places to name them, Vocatis Sanctis, to those which are called Saints. And, sanctis qui sunt Corinthi, To the Saints which are at Corinth. Pliny being a heathen, and set by the Emperor to inquire of Christian men, made report in his Epistle to Traianus, that they were a sect which would not offer up to Idols, which could not be compelled to blaspheme Christ, but were wont at certain times appointed to meet together and sing hymns to one Christ their God, that they were of one mind, & agreed among themselves, and did abstain from theft, murder, and adultery, and did keep their faith, and defrauded no man.  
Even such should we be, thus ought we to live, these things are examples for us to follow, we should meet often to sing hymns and give thanks to our God, we should lament our former wickedness, wherwich we have called God's anger upon us.  
But alas, there appeareth not in us that change of life that ought to be in such as turn to Christ, we are as proud, as covetous, and wicked in abusing the holy name of God, as ever we were in the time of ignorance. Thus we abuse the great mercy of God, thus we withhold his truth in unrighteousness. We say we know God, but give him not the glory that is due unto God.  
And besides this, we are in love with our own corruption: and as the Prophet sayeth, we rejoice when we have done wickedly: we cannot abide to have our fault touched, our pride is grown up as high as heaven, our covetousness is sunk as deep as hell, our poor weak brethren be offended, and think that these be the very fruits of Christ's gospel. Yet we can in no wise suffer to be reproved, we say to the Preacher, peace, and talk not to us in the name of the Lord, tell not us of the Scriptures, tell not us of Christ, of Peter, & Paul: we did him speak us fair, and bless those things that be accursed by Gods own mouth. We say, he is too busy, he meddleth with that he knoweth not. Yes, yes man, he knoweth it well enough, he knoweth that pride is pride, that usury is usury, that sin is sin: and thou & thine own conscience knowest it too, if thou wouldst be known of it: yea, thou knowest it, & indeed in thy heart, of force art weary of it, And this is extreme misery, that we are so far plunged in sin, that we can neither abide our own faults, nor yet the amending of them. Is this the repentance of our life? Are these the fruits of God's Gospel? are these the fruits of the innocent blood, that we see shed before our eyes? Are these our tears for the sins we have committed? Is this the thanks that we render unto God, for giving unto us so great blessings? But, what said I, blessings? Would God we were so blessed, that we might consider our blessedness. Many already bewray the weakness of their stomachs, they brook not the Gospel: yea, they seem already weary of these Preachers, they call them Pulpit men, men of the spirit, and I know not what: as though they themselves had nothing to do with God's spirit. Ha merciful God, what way may GOD take to win you? Alas, what are we? what have we offended you? Are we become your enemies, for telling you the truth? I fear me, this murinuring is not against us, but against the Lord.  
You have had the Mass, and that you worthily hated: you have now the Communion, and that you regard not. God hath sent to call you with fire and faggots: those which used that severity & cruelty, you called tyrants. He hath sent unto you now simple men, that bring you nothing else, but the kingdom of God, and seek for nothing, but only for your salvation: and them you disdain. It is even now come to pass, that Christ said, We have piped to you, & you 
Luke 7.  have not danced: we have mourned to you, & you have not wept: but wisdoms is justified of all her children. Many of you are even full of the gospel, & full & weary of these schoolmasters. Therefore shall God send amongst you an other manner of schoolmaster, that shall entreat you after another sort, that shall pull the pride from your necks, & the ruffs from your shaulders, I will say (I would God I might not speak thus in the spirit of truth) I would to God it might prove untrue, and never come to pass.  
But God is just, and the extreme disdain of God's truth, and his holy Gospel, justly deserveth the extremity of God's vengeance: and this Gospel, that you are already so weary of, shall be taken away from us. The kingdom of God shallbe taken away from us, and shallbe given to a nation, that shall do the fruits of it. The kingdom of God, which is the true understanding of God's word, shallbe taken away. And then what shall remain, but blindness and falsehood, which is the kingdom of the Devil. I will send (saith God) a famine in the land, not a famine 
Amos 〈◊〉.  of bread, nor a thirst of water, but of hearing the word of the Lord.  
Let us therefore, good brethren, remember for what causes God suffered his temple at Jerusalem, to be destroyed & burnt by the Chaldees: let us remember wherefore God took from us his holy Gospel that he had planted amongst us of late time: let us now thankfully receive it, with tears, and repentance for our former life: let us not make ourselves unworthy of the great grace and blessing of God. To you this holy promise is made, you are the children of Abraham,, to you Christ spreadeth out his arms to embrace you: receive not the grace of God in vain, let us not put out that heavenly light, which God hath kindled, let us pray to God to give us new hearts, and to put a new spirit within us Why should you perish, you that are so dearly saved? why should you perish, O you the house of Israel? Let us once fall to the building up of God's holy temple, let us not drive it off any longer.  
The Foxes have boroughs, and the birds of the air have nests, but the Son of man hath not yet a place to rest his head in. God calleth to us by the Prophet, Bring wood; & build this house, & I will be favourable in it. Is it time for yourselves to dwell in your sieled houses, & this house lie waste? Your houses are fresh & fair furnished, & yet my house lieth desolate, flat upon the ground. Behold the miserable desolation of my holy place, my flock is scattered in the mountains: behold your brethren the lie in chains in a thousand places bound, beaten, tormented, and drawn to most cruel death, not for any offence they have committed, but only for the building of my temple: and professing of my name. They are your own body, flesh, and blood. My bones are scattered upon the face of the earth, my blood is shed without compassion, as it were water upon the ground. O what cruel eyes have you, that can see this, & not be moved? that can build your own houses, & serve your own pleasures, and leave my house forsaken?  
Thus almighty God speaketh to us, O good brethren, let us not despise his calling, let him not speak to us in vain, let us no longer say, it is not yet time to build up the Lord's house. God hath raised up unto us a most virtuous & noble Lady, that hath already set labourers a work, & begun the building Let us remember, that the Chaldees, when they came to jerusalem, never strained courtesy, or said, It is not yet time to pull down the house of God: they laid hands on it, & spoiled it, they burned it without mercy, even unto the ground. Let us not in God's cause be more negligent, than our enemies were against God. Let every man say with himself: It is God's temple that must be built up, it is the heavenly Jerusalem, it is the ark of the Lord, it is the Lords business that I have in hand: accursed be he that doth the lords business unfaithfully.  
And you, my Lords, forasmuch as God hath planted you in chiefest honour, and made you the greatest overseers of his work, I beseech you, even for his sake, when you see your own houses so furnished, as is meet for your estates, remember the poor house of God. When you see your men waiting & attending at your Tables, remember how few there be to wait upon Christ at his table. When you consider that your own houses cannot be maintained without provision, remember there be provision made for the house of God. Let the zeal of Gods own house ravish and devour our hearts, let us build up the cabernacle of the most holy, and dreadful, and ever living God: so will God dwell and abide with us, and be glorified in the midst amongst us.  
And thou most merciful father, deal favourably with Zion, that we may see the walls of thy Jerusalem restored. For now is the time of thy mercy come upon us, now is the time. And as thou hast begun this work in us, in these our days, so vouchsafe to bless the same, that it may endure, and continue for ever, that all the world may know thee, the only true and living God, and thy Son jesus Christ, whose Gospel thou hast revived amongst us. To whom with thee, and the holy Ghost, be all honour and glory, world without end.  
Amen.    
Psalm. 69. The zeal of thine house hath eaten me. 
Certain learned & wise men of old time, that had no understanding or savour of god, when they considered with themselves to what end and purpose mankind was create & set in this world, after they had driven the matter, as far as they might by natural knowledge, at length, they concluded: some, that man was made to know the properties and qualities, the convenience, or difference of natural things, either in the air, or in the water, or in the earth, or under the earth. Some other, that man was made to consider and behold the Sun and Moon, the stars, the course, and revolutions of the Heavens. And so, they judged that man, which either had most abundance of natural reason, or beheld and considered the heavens best, to be most perfect of all others, and that he came nearest to the end of his creation. Thus said they, as men without feeling of God, only endued with the light of nature.  
But (as God himself declareth, who fashioned us, and made us, and knoweth us best) the very true end why man was made, was to know, and to honour God. Therefore, who so knoweth him best, & honoureth him with most reverence, he is most perfect, he cometh nearest the end of his creation.  
When Solomon had described the deceivable vanities of the world, and said, Vanity of 
Eccle. 〈◊〉.  vanities, vanity of vanities, all is vanity: when he had concluded by long discourse, that riches, empire, honour, pleasures, knowledge, and whatsoever else under the Sun, is but vanity: he knieteth up the matter with these words, Fear GOD, and keep his commandments, 
Eccle. 12.  for this is the whole duty of men. That is, this is truth, and no vanity: this is our perfection, to this end are we made: not to live in eating and drinking, not to pass our time in pleasure & follies, not to heap up those things, which are daily taken from us, or from which we are daily taken away: but that in our words, in our life, in our body, and in our soul we do service unto God: that we look above the Sun and Moon, and all the Heavens: that we become the Temples of the holy Ghost: that the holy spirit of GOD may dwell in us, and make us fit instruments of the glory of God.  
Therefore God gave us his holy word, & hath continued it from the beginning of the world until this day, notwithstanding the Philosophers, and learned men in all ages, who scorned it out, as the word of f●llie▪ for so it seemeth to them that perish: Notwithstanding the wicked Princes, and Tyrants, and high ●omers of the world, who consumed and burnt it, as false and wicked, or seditious doctrine▪ notwithstanding the whole world and 〈◊〉 of darkness 〈◊〉 ever bend against it▪ yet hath he wonderfully continued and preserved it, without loss of one letter, until this day, that we might have whereby truly to know him the true and only God, and his son jesus Christ whom he sent.  
Therefore have we Temples and Churches, places to resort unto altogether, to honour, to worship, and to acknowledge him to be our god, to join our hearts and voices together, and to call upon his holy name. In such places God hath at all times used to open his majesty, and to show his power. In such places God hath made us a special promise, to hear our prayer, when soever we call upon him. Therefore are they called the dwelling place and house of God. In such places all godly men evermore set their greatest pleasure, and thought themselves miserable, when they were seciuded or put off from the same: as the Prophet and ●oiy prince David, Laetatus sum in his quae ●icta sunt 〈◊〉, 
Psal. 122.  in domum Domini ibimus. O (saith that holy man) my heart rejoiced within my body, when my fellows called upon me, and said, Let us go into the house of the Lord. Again, I am in love with the beauty of thy house. And again, O how beautiful is thy tabernacle, O Lord, O thou the God of hosts, my heart longeth & fainteth to come within thy courts. His spirits were ravished with the sight & majesty of the tabernacle: not for that the place itself at the time was so beautiful, for in David's time it was almost rotten, & ruinous, a homely thing to behold, nothing in comparison to that temple that afterward was built by Solomon. But therein stood the show & worthiness of that holy place, that Gods truth and law was opened and proclaimed in it, and the sacraments, and ceremonies so used, in such form and order, as God had commanded them to be used, & the people received them obediently, and lived thereafter.  
Therefore when the tabernacle was restored, when the Ark was fet home from Obededom, and set in the mount Zion: when Religion revived, which through the negligence and malice of Saul was forsaken: when he saw his nobility, his Bishops, his Priests, and all his people willing and forward, he could not refrain himself, but broke out and song, Haec est dies, quam fecit Dominus, exultemus & laetemurin ea. This is the day which the Lord hath made, let us be glad and rejoice in it. Let us be merry, & joy that ever we lived to see it. Even so Paul when in his time he saw the Gospel take root and prosper, and that the savour of life was powered abroad, that the kingdom of God was enlarged, and the kingdom of Satan shaking down, his heart leapt, and sprung within him. Ecce nunc tempus acceptabile, Behold now that acceptable time, behold God hath looked down mercifully upon the world, behold the day of salvation is come upon us.  
But the godly man, as he rejoiceth at the beauty of God's house, so when contrariwise he seethe the same disordered filthily, when he seethe the Sacraments of God abused, the truth trodden under foot, the people mocked, the name of god dishonoured, he cannot but lament & mourn, and find himself wounded at heart. When the good king josias saw the book of god, which was so long hid in the wall, & out of remembrance: when he considered the blindness, in which they had lived, & the unkindness of their forefathers, he could not forbear, but fell a weeping: he feared least god would take vengeance upon them for so great contempt of his word. When jeremy saw the wilfulness, and frowardness of the people, 
jerem. 9  which would not submit themselves, and be obedient unto god, he cried, Oh, that my head were full of water, & mine eyes a fountain of tears, that I might weep day and height etc. Such care had they for God's people: thus the zeal of God's house had eaten them up.  
Zeal, if any man know not the nature of the word, is an earnest affection and vehement love, as is the love of a mother towards her children, or of the natural child towards his mother. This zeal cannot abide to see that thing which it loveth, despised or hurt. Such a zeal and care carrieth God over his people, he loveth them as a mother loveth her little children: he will not suffer them to be hurt. By the Prophet isaiah he saith, Can a woman forget her child, & not have compassion on the son of her womb? though 
Esa. 49.  they should forget, yet will I not forget thee. Zachary also saith, He that toucheth you, toucheth 
Zach. 2.  the apple of his eye. For God hath said, they shallbe my people, and I will be their God. Such care likewise hear all the godly towards their God, they love him with all their soul, with all their heart, with all their strength: they reverence him as their dear father, they are grieved at any blasphemy, and with any contempt of his holy name.  
But, as every man be he never so wicked, yea even he that saith in his heart there is no God, which is become filthy & abominable in all his doings, yet in his talk outwardly saith he hath a God, and that he believeth in him: even so there is none so wicked, or so forsaken of God in his heart, but he persuadeth himself he hath the zeal of GOD: and what he doth in self love of his own fantasy, he will bear in hand, he doth it for the love of God. The overthrowers and wasters of the Church, will seem to show a special care for the Church. Dissemblers, hypocrites, despisers, scorners, even such as sin against the holy Ghost, which deny the truth of God after they have known it, which witting and knowing fight against the truth, which say of Christ, we will not have him to rule over us, which work that sin that shall never be forgiven in this world, nor in the world to come, yet notwithstanding will pretend and seem to have the zeal of God.  
Thus the Scribes and pharisees set up their bristles against Christ: thy Disciples keep not the common fast: thou sufferest them to put and to eat the ears of corn: thou sufferest them to eat with unwashed hands: thou breakest the tradition of the Elders: thou breakest the Law of God, which he gave us by Moses: thou art a seditious teacher: thou art a schismatic, thou art an Heretic. They said, we fast twice in the Week: we have Abraham to our father: we are Moses Disciples. Therefore when they heard Stephen speaking those heavenly words, Behold, I see the heavens open, 
Acts 7.  and the Son of man standing at the right hand of God, through zeal they gave a shout with a loud voice, & stopped their ears, and ran upon him all at once.  
When Christ had said, Ye shall see the son 
Mark. ●4.  of man sit at the right hand of God, & come in the clouds of heaven: the high priest through zeal rend his clothes, & said, Ye have heard the blasphemy. This naughty man speaketh blasphemy against God. He called a Council, the Scribes & pharisees met together, not one man amongst them but of themselves: they looked about them, as if they only were the pillars and buttresses of the church, and were only zealous and careful for the house of God. But their meeting was (as David forespoke, and as Peter declareth, and as we know) against the Lord, and against anointed. They were touched with zeal of their own glory, & not with the zeal of God's truth. They sought their own praise, but not the praise which is of God. They made cracks that they knew the scriptures, that they were the Temple of God, that they had the consent of all antiquity: as others have done since that time, and as we see many do this day, & in very deed, these men now have even as much as they had then, as by proof and trial it will appear.  
There are others, which have a feeling of God, and a great care for his Church: but such a feeling and care as cometh either of their own fantasies, or of some opinion and credit they have in their Fathers which were before them, not of the understanding of God's pleasure. Such are they which offend God, not of malice or wilfulness, but only for lack of teaching and understanding. Such were they which withstood Saint Paul in all his preaching, for that they took him for an Heretic, and thought his preaching was against God. I bear them witness (saith he) that they have the zeal of GOD, but not according to 
Rom. 10.  knowledge. Such a zeal have many who forbidden that God commandeth, and command that which God forbiddeth. Such a zeal had Paul himself, I was a blasphemer, & a persecutor, 
〈◊〉. Tim. 〈◊〉.  & an oppressor: but I was received to mercy, for I did it ignorantly without belief. Such a zeal have they, who think they do God good service, when they kill & murder the righteous & good servants of God. Such a zeal have they, who (as saith Nazianzen) defend Christ against Christ, and defend the church against the church. And these things do they, not of malice, nor of wilfulness, nor against their conscience, but, because they know not God the father, nor his Christ whom he hath sent. Therefore they trumble at Christ, & spurn away the gospel of God, & think ill, & speak evil of the word or life, because they know not the Gospel of God, nor the word of life. Thus they persuade themselves, that they defend the Church, that they honour the son of God, that they do God great service, and that they have the zeal of God.  
But this pride was ever in the heart of man, and it appeared even in our Grandsire Adam: whatsoever liketh us well, we think that cannot but please God. Such is the opinion we fondly conceive in our fantasies: in trust whereof whatsoever we do, we think ourselves sure & safe. Origen writing upon the place of the 
Origen. in 10. Rom. lib. 8.  Apostle, Zelum Dei habent, sed non secundum scientiam, They have the zeal of God, but not according to knowledge, saith, Similiter potest dicere Apostolus & de alijs, quod timorem Dei habeant, sed non secundum scientiam, de alijs etc. In like manner the Apostle may say of others, they have the fear of God, but not according to knowledge: of others, they have the love of God, but not according to knowledge: of another, he hath the faith of God, but not according to knowledge: And another may be said to fast, but not according to knowledge. And so in all things whatsoever we do, unless we have knowledge & understanding, it may be said unto us, that we have the zeal of a good work; but not according to knowledge. Ideo danda est praecipue opera scientiae, neres nobis infaeliciter accidat. ut in fide positi frustremur a fide, zelum habentes bonorum, decidamus a bonis. Therefore all heed is chief to be given to the attaining of knowledge; lest it go not well with us, lest we fail from our faith, when we think we believe, & thinking we have a zeal of good works, we be found void of all good works. The wise man saith. This was not enough 
Wisd. 1●.  for them, that they erred in the knowledge of god: but whereas they lived in great wars of ignorance, those so many and so great plagues they called peace. The zeal that they had, and the contentation of their hearts made them believe that all their superstition and idolatry, and other enormities was Catholic unity.  
This zeal, as on the one side it hath many tokens of goodness, for that it hath a conscience, and a fear, and an obedience towards God: so, on the other side it is very dangerous, because it lacketh knowledge: even as a ship for lack of a Governaur is ever in danger of the rocks, and as the body which hath no eye, is ever in danger of falling. Such kind of zeal, the greater it is, the worse it is: the more vehement it seemeth, the more uthementlye it fighteth against God. For, our good meaning maketh not our doings good: our zeal is not a rule, whereby we may measure our either our faith, or our works: but only the known will and pleasure of God. Therefore speaketh God in this manner by the prophet isaiah, my thoughts are not your thoughts, neither are your ways 
Esay. 5●.  my ways. Therefore saith Solomon. Trust in 
Prou. 3.  the Lord with all thine heart, and lean not to thine own wisdom: in all thy ways acknowledge him, and he shall direct thy doings. This counsel also doth Moses give, Take heed that ye do as the Lord your God hath 
Deut. 5.  commanded you: turn not aside to the right hand, nor to the left.  
But the true and godly zeal proceedeth not from hypocrisy or intention, but is led and trained by understanding, and is molten into the heart, and the vehemency and heat of it, no man knoweth, but he that feeleth it. It taketh away the use of reason, it eateth and devoureth up the heart: even as the thing that is eaten, is turned into the substance of him that eateth it: and as iron whiles it is burning hot is turned into the nature of the fire: so great and so just is the grief that they which have this zeal conceive, when they see God's house spoiled, or his holy name dishonoured. So saith Elias, I have been very jealous for the Lord God of hosts: for the 
1. King. 19  children of Israel have forsaken thy covenant, broken down thine altars, & slain thy Prophets with the sword, & I only am left, and they seek my life to take it away. So when Moses found that the people had forsaken God, and were fallen down before a molten calf, & did put their trust in the work of their own hands, his wrath waxed hot, & he cast the tables 
Exod. 32.  out of his hand, & broke them in pieces beneath the mountain. His heart was so inflamed with zeal, that he considered not what he had in his hand, nor what he did. jeremy, when he saw the disorder of the people, and how they were not mended with his preaching, and would inwardly conceal the grief he conceived, and purposed not to make mention of the Lord, nor to speak any more in his name: yet could he not, for his zeal found way, and broke out, His word (saith he) was in mine 
jerem. 20.  heart as a burning fire shut up in my bones, and I was weary with forbearing, & I could not stay.  
And, albeit there is much likeness between the rage and fury of hypocrites, and the godly zeal of good men: for either are hot, either are vehement, either wisheth redress: yet this is an evident difference: godly zeal is tempered & seasoned with charity, the ungodly is joined with bitterness & revenge: the godly seeketh to win, the ungodly to kill and to destroy. The ungodly have their hands full of blood, they kill the Prophets, they say, We have a law, and by our law he must die. They say, Come, let us destroy them, that they be no more a nation.  
Let not the name of Israel be had any more in remembrance. They burn the holy books of the Scriptures, as did Aza and Antiochus. They say, ransack it, pull it down, case it to the foundation, let nor one be left alive. They dig up the bodies of the dead, out of their graves. They show their cruelty upon the bones and ashes, which were long before buried, and well nigh consumed. It grieveth them when they lack upon whom they may whet their blood thirty and cruel zeal. It grieveth them, no one thing else so much, that they did not work surely, and cut up the root. Such is the zeal of the ungodly. Even such a zeal as was in Nero, in Caligula, of whom it is reported, he wished that all the Romans had but one neck, that he might cut off all their beads at one stroke: as was in Herode, in Annas. and Catphas, and the like murderers.  
But the Godly, when they see any disorder, they do nothing like the other: they mourn in their hearts to see that the truth is not rereyved, and to see the minds of their brethren so obstinately hardened: they make prayer to God for them: they are deeply touched with the feeling of such calamittes which GOD layeth upon other. The zeal of Moses could not like the Idolatry of the people: yet he went unto the Lord again, and said, Now if thou pardon their sin, thy mercy shall appear: but if thou wilt not, 
Exod. 3.  I pray thee raze me out of thy Book which thou hast written. Christ lamented over Jerusalem: O Jerusalem, Jerusalem, 
M●●h 23.  which killest the Prophets, & stonest them which are sent to thee, how often would I have gathered thy children together, as the hen gathereth her chickens under her wings & ye would not? Behold, your habitation shall be left unto you desolate. Paul suffered much at the haudes of the wicked jews: They troubled the church of god, they hindered the course of the gospel, they were enemies of the Cross of Christ, they were Dogs, they were con●●sion. Yet he sayeth, I have great heavens, & continual sorrow in mine heart: for I would 
Rom 9  wish myself to be separated from Christ, for my brethren & are my kinsmen according to the flesh, which are the Isralites  
david saith, Mine eyes gush out with rivers 
Psa●. 18.  of water, because they keep not thy Law, And again, My zeal hath even consumed me because mine enemies have forgotten thy words. Again, I saw the transgressors, and was grieved, because they kept not thy word. And when he saw the whole nation of Israel, wasted by the enemies, how mournful a complaint made he to god: O god the heathen axe 
Psal. 〈◊〉.  come into thine inheritance: thine holy temple have they defiled & made Jerusalem heaps of stones. The dead bodies of thy servants, have they given to be meat unto the fowls of the heaven, & the flesh of thy saints unto the beasts of the earth. At this time wh● the tabernacle was lost, when Saul was unquiet and the Priests were s●ayne, and the Prophets despised, and the people lef without all comfort, he poureth out his hear in these words, Zelus domus tuae comedit me, O Lord, the zeal I bear unto thine house hath eaten me up. It inflameth my heart, drieth my blood, consumeth my marrow. Such a care had be for the house of God: it was death unto him to see it so destroyed and laid waist.  
So Christ, when he saw the temple of God foully and unseemly abused: that they made the holy place, a place for their unlawful and unhanest game by usury: that they turned Religion into robbery, sold oxen, sheep, and doves, and kept their banks for exchange in the temple: when the Priests and Levites, which should serve God, were become merchants, and served themselves: when the temple or house of God, which David purposed, and Solomon finished, and Ezechias and Esras, and other Godly Princes preserved, in which was kept the book of the Law, whether all the people assembled together to serve God, was not used like god's house, but like a common fair or market, and was made a den of thieves: When these gross abuses were suffered, and things were let run to such extremities, and all this under pretence of holiness, as if it were not only lawful, but needs it must be so: moved with zeal, he could not abide it. He made a scourge of small cords, & drove them all out of the temple, 
john. 〈◊〉.  and poured out the changers money, and overthrew the tables, & said, make not my father's house a house of merchandise. And his disciples remembered that it was written, the zeal of thine house hath eaten me up. This was no frantic or melancholy passion, neither in Moses, nor in David, nor in Christ. Moses 
Num. 12.  was a very meek man above all that were on the earth. David was a man that heareth not, and in whose mouth are no reproofs. And Christ said, learn of me, for I am humble and meek. When his disciples james & john, grew wrathful against the Samaritans that would not receive him, and said, Lord, wilt 
Luk. 9  thou that we command that fire come down from heaven, & consume them, even as Elias did? He turned about and rebuked them & said, ye know not of what spirit you are. Yet through zeal for God's house, Christ whipped out the buyers and sellers, David shed forth tears abundantly, and Moses dashed in pieces the tables of God's commandments. All men ought to be patient & gentle in matters appertaining to themselves: but in God's cause, no man must yield or be patiented.  
In our days, upon whom the end of the world is come, when we did lately see those times, where of our saviour foretold so long s●theuce, that desolation should be in the holy place, and such confusion, ignorance, and blindness, that men should stumble at noon days, that truth should be a stranger upon earth, that men should forsake wholesome doctrine, and give ear unto fables, that the mystery of iniquity should work, and the very elect (if it were possible) be deceived, what trial was made of true & godly zeal: How notably did it show itself against the rage and fury of the wicked: What should I speak hereof: The examples are fresh, you can not forget them you heard of them so late, it is so late since you did behold them. What moved so many, so learned, so virtuous, to yield their backs to the scourge, their necks to the tormentors, their bodies to the fire, to forsake their goods, their friends, their parents, their wives and children, but the zeal of God's house: Neither death, nor life, nor Angels, nor things present, nor things to come was able to separate them from the love of God. They continued steadfast unto the end: the zeal of God's house did eat them up.  
But now God hath restored us, he hath taken away the desolation from us, he hath given us his truth, he hath revealed the man of sin, he hath raised up a banner of hope. We see and enjoy such things as many kings, and Prophets would have eniayed, and could not. What remaineth, but that we take the zeal of the Lords house into our hearts, and seek by all means the glory of the same: As our good fathers and brethren showed the vehemency of their love in disliking the disorders which troubled the church of God: so in this blessed peace which God giveth to his Church, let us witness our earnest zeal in seeking that it may be made beautiful, and established for ever.  
Let our next care be to continue possession. kingdoms are preserved by the same means, by which they were first gotten. That which is conquered by zeal, by careful zeal must be kept. It was said of Annibal, that he knew how to get the victory, but how to use it, be knew not. Many have lost that by negligence, which they had by diligence won. Therefore we ought, as our hearts were careful, and desirous to see these days: so by our thankfulness to God for so great blessing, and by Christian and Godly providence foresee such means, whereby we may long hereafter enjoy the same. When Phydias had made the portraiture of jupiter Pisanus, he overlaid it with oil, that it might continue fresh and green, and never putrefy. When God gave order to Noah for 
Gen. 6.  making the Ark, he said, Thou shalt pitch it within and without with pitch, that it might be sound, and sure, & abide the waves.  
He, which challengeth to himself, that proud and wanton name, to be called the head of the universal church, after by little & little he was gotten into possession, was not behind hand by all means to maintain & keep the same. In this policy, he took away the reading of the scriptures from the people: he made noble men & princes his Cardinals. He threw down, & set up, & changed whom, & what he would. The kings & states of the world, the bishops, professors & scholars in universities, & preachers were brought to swear allegiance & obedience unto him. I devise not this, the stories hereof are abroad, & the oath which they took is known. His authority grew greater than the authority of general councils. Nothing might be decreed in counsels, but what pleased him: none might be admitted to speak in councils, but such as were sworn to him. He had all law in his breast. There was sometimes a proclamation made in Rome, that for considerations no man should erect or build up any theatre: & that if any were set up, it should be razed, & pulled down. Pompeius' a gentleman of great wealth, & noble courage, did build a theatre, such a one as before had not been seen, which would receive 2500. men, contrary to the proclamation, & order taken. But, dubtinge lest the next magistrates should destroy it, he caused a place of religion to be set upon it, & called it the temple of Venus. Whereby he provided, that if any would overthrow it, because it was a Theatre, they might yet spare it for the temples sake: for to pull down a temple was sacrilege. Even so, there have been proclamations, & cannons, that no man should be called the chief, or the head of all Churches, or usurp such authority over others: but when the Pope built up his supremacy against the meaning of such canons, he pretended religion for his doing: he said, it was de iure divino, that no man should presume or attempt against it, & that so his power might continued for ever.  
If they have been thus careful to maintain falsehood, how much more careful should we be to maintain the truth: If they to advance their own kingdom, how much more we, to set forth the kingdom of God, & to build up the Church of Christ: And if they sought to do that by lies, & by false means, why should we be slack to use the right, & true, & good means, whereby that good thing which God hath wrought for us, may be established:  
And, albeit there be many ways, by which the kingdom of God may be maintained: as the favour & countenance of the prince, which so comforteth & cherisheth the Church, as the sun beams comfort & cherish the earth: & knowledge, & learning, & discipline, which are as the life, & the sinews, & without which the Church must needs fall asunder: at this time, I will leave to speak of the rest, & only stay upon learning, which may truly be called the life or the soul of the Church, & of christian religien.  
How necessary a thing, they have counted learning to the setting forth of Religion, the stories of our old fathers, of heathens, and Christians in all ages, do witness. They thought, that neither Religion might stand without knowledge, nor knowledge were to be esteemed without Religion. Charles the great, that he might the better plant Religion in Saxony and Helvetia, did erect many places for increase of learning. He knew well, that there was no other way better to establish Religion. The Cathedral Churches, before such times, as ignorance and blindness grew over all the world, and brought in an universal corruption, maintained schools of learning, that the doctrine which was taught in those places, might be defended against the gaynesayers by such learned men, as were there bred up. The Princes of Germany, and the free Cities, after they had received the Gospel, they dissolved their monasteries which had been harbourers for such as lived in idleness, and set up Schools and colleges, which should be nurseries to breed up learned men, that might be able to teach the people, and to maintain religion. Whereby it came to pass, that in short time they had great store of worthy and learned men.  
This did they well see, that have been the enemies of religion, & therefore used all means to hinder the increase of learning, that they might have the better way to overthrow Religion. For if learning decay, it is likely that Religion can not abide. Bear with me, if I speak that which may seem more fit for some other place, then for this audience: the best here understandeth me well. In other countries, the receiving of the Gospel, hath always been cause, that learning was more set by: and learning hath ever been the furtherance of the Gospel. In England, I know not how, it cometh otherwise to pass. For since the Gospel hath been received, the maintenance for learning hath been decayed. And, the lack of learning will be the decay of the Gospel. Would God it were not so: or, that yet before the fault be incurable, there may be some redress.  
Loath I am to speak, yet the case so requireth, that it is needful to be spoken, I trust I shall speak in the hearing of them that will consider it. Maintenance of learning, whereby an able and sufficient ministery may grow, and be established in all the Churches of this realm, is to be wished for. The good estate of this noble kingdom, the comfort of posterity, the stay of Religion, the continuing of the Gospel, the removing of darkness hangeth upon it. One asked sometimes, how it was that in Athens so goodly and great a city, there were no Physicians, To whom this answer was made, because there are rewards appointed for them that practise Physic. The same answer may be made for our times: the cause why the Church of God is so forsaken, is the want of zeal in them that should either for their courtesy, or for their ability be fosterers of learning, & increase the livings where occasion is, and give hope & comfort to learned men. What said I, increase●nay, the livings and provision which heretofore were given to this use, are taken away.  
Have patience, if any such be here, as I well know there are, whom these things touch. Suffer me to speak the truth, it is God's cause. The livings of such as are in the ministry, are not in their hands, to whom they are due. All other labourers and artificers have their hire increased double, as much as it was wont to be: Only the poor man that laboureth, & sweateth in the vineyard of the Lord of hosts, hath his hire abridged & abated. I speak not of the Curates, but of Personages & Uicarages, that is, of the places which are the castles & towers of fence for the lords temple. They seldom pass now a days from the patron, if he be no better than a gentleman, but either for the lease or for present money. Such merchants are broken into the church of God, a great deal more intolerable than were they whom Christ chased & whipped out of the temple. Thus they that should be careful for God's church, that should be patrons, to provide for the consciences of the people, & to place among them a learned Minister, who might be able to preach the word unto them out of season, & in season, & to fulfil his ministery: seek their own, & not the which is jesus Christ's. They serve not jesus Christ, but their belly. And this is done, not in one place, or in one country, but throughout England. A gentleman cannot keep his house, unless he have a Parsonage or two in farm for his provision.  
O merciful God, whereto will this grow at last? If the misery which this plague worketh, would reach but to one age, it were tolerable. But it will be a plague to the posterity, it willbe the decay & desolation of God's Church. Young men which are toward & learned, see this. They see that he which feedeth the flock, hath least part of the milk: he which goeth a warfare, hath not half his wages. Therefore they are weary and discouraged, they change their studies: some become prentices, some turn to physic, some to law: all shun and flee the ministery. And besides the hindrance that thus groweth by wicked dealing of patrons: by reason of the impropriations, the Uicarages in many places, & in the properest market towns, are so simple, that no man can live upon them, and therefore no man will take them. They were wont to say, Beneficia sine cura: Benenefices without charge: but now may be said, Cura sine beneficio, Charge or cure without benefice. I speak not this of myself: many here present know I speak the truth. And myself know the places, which have continued still these many years without a Minister resident among them, and have provided themselves, as they might, with their own money.  
Your Grace's subjects had hope of amendment, in your graces late visitation. But yet it standeth still in case as miserable, as it did before. I know, your grace heareth not of these matters. And I hope God will work in your gracious heart, to provide some remedy against them. For otherwise, the schools will be forsaken, the Church desolate, the people wild and dismayed, the Gospel discredited: otherwise, we shall see that wrought against the house of God, that never any jeroboam, or julian, or Licinius, could have brought to pass against us. This noble Realm which ever was famous for the name of learning, is like thereby to come to such ignorance, and barbarie, as hath not been heard of in any memory before our time.  
I know that there are grievous complaints made, that the Bishops appoint Priests and Ministers, that are ignorant and have no understanding in the latin tongue. Would God it were not true. Or would God that they which be the causers hereof, would somewhat help to amend it. But alas, are we able to make learned men upon the sudden? Or can we make others then come unto us, or will come to live in misery?  
But there are many which can say, such as be ministers in the Church, should teach freely, without hope of recompense or hire for their labour. Our preachers are no better than Peter & Paul, & the other Apostles. They are no better than the holy prophets, who lived poorly. poverty is a commendable estate. So say some, in like devotion as did judas, What needed this waist? this might have been sold for much & given to the poor: not that he cared for the poor, but because he was a thief, & had the bag, & bare that which was given. I doubt not, there are many which teach Christ for Christ's sake, which say in their soul, the Lord is my portion: who in that heavy time, from which God delivered them, if they might have received their life only for a recompense, would have been glad to take the pains: who seek you and not yours: which have forsaken all they had, to follow Christ. I doubt not, there are such.  
But for that hope of posterity, I report me to all you which are fathers, & have children for whom you are careful. Although yourselves have a zeal, & a care for the house of god: yet will you breed them up, keep them at school, until 24. years old to your charges, that in the end they may live in glorious poverty? that they may live poorly & naked like the Prophets & Apostles & Our posterity shall rue, that ever such fathers went before them: And Chronicles shall report this contempt of learning among the punishments, and murraines, and other plagues of God. They shall leave it written in what time, and under whose reign this was done. Or if we grow so barbarous that we consider not this, or be not able to draw it into Chronicle, yet foreign nations will not spare to write this, and publish it to our everlasting reproach and shame.  
In the mean time, what may be guessed of their meaning, which thus ravin and spoil the house of God, which decay the provision thereof, and so basely esteem the Ministers of his Gospel? They can not say to God, the zeal of thy house hath eaten me up. Howsoever in other things they do well, howsoever they seem to rejoice at the prosperity of Zion, and to seek the safety and preservation of the Lords anointed: yet needs must it be, that by these means foreign power, of which this realm by the mercy of God is happily delivered, shall again be brought in upon us. Such things shallbe done unto us, as we before suffered: the truth of God shallbe taken away, the holy scriptures burnt and consumed in fire. A marvelous darkness and calamity must needs ensue. For if the tempest be so dark in the sea that the load star lose her light, and the needle fail to give token of the North Pole, no marvel though the Ship lose her course, and be swallowed up in the sands.  
The Gospel of Christ is the fountain of light, and of knowledge. It cannot be maintained by ignorance and darkness. These, be the props of their kingdom which take away the scriptures, which hold the people in blindness, which fly the light, which have their common prayers, minister the Sacraments, Marry, bury their dead in a strange tongue, that the People may understand nothing: which make a famine of hearing the word of God: which stop up the springs of the water of life: which take away the Keys of the Kingdom of Heaven, and neither enter in themselves, nor suffer them that would enter: which say ignorance is the mother of devotion, & the Church is then in best order, & the people most devout, when they are hood winked, & blinded, & see nothing.  
These are not fit instruments, wherewith we may overcome the adversaries. This is not the sword of the spirit, these are not the spiritual weapons, which cast down holds, and every high thing that is exalted against the knowledge of God What man that would keep out his enemy, will pull down his holds? what captain that meaneth to give a forcible assault upon the enemy, will discourage his fight soldiers? but our soldiers are out of courage, our Castles are falling: therefore that which we fear will fall upon us,  
The ox that treadeth out the corn is musseled. He that goeth a warfare, receiveth not his wages: the cry hereof goeth up into the ears of the Lord of Hosts. He will not abide so great contempt of his word, and preachers: his own name is thereby dishonoured. Our saviour saith, He that despiseth you, despiseth me. And S. Paul, He that despiseth these things, despiseth 
Luk. 10. 1. Thes. 4.  not man but god. And think we, that he will suffer his holy name to be despised? Nay, his wrath is already kindled. He hath already begun his judgements, & therefore many places are left desolate. There is none that can warn them of their sin, none that can move them to repentance, none that can preach unto them forgiveness through Christ, none that can instruct them in the comfort of everlasting life. Because they work such things against the Lord, the hearts of many are astonished. Though they hear, they understand not. They scorn and jest at the word of salvation: it is unto them a savour of death unto death: they are earthly minded, whose God is their belly, and whose glory is to their shame.  
For this cause you live still in your sins, in adultery, in covetousues, and in pride, without any feeling of conscience, without any fear of God. Your daughters, your heirs, to whom you shall leave your lands, are stolen away from you, Robberies and theft are so common, as if it were not only lawful, but also commendable: as if sin were no sin, and he I fire but a fable.  
Thus we provoke God to anger. Many walk, of whom we cannot think but with weeping: they are the enemies of the cross of Christ: the name of God is blasphemed through them. Many are so ignorant, they know not what the Scriptures are, they know not that there are any Scriptures. They call them heretical, and new doctrine. Many will believe neither side, whatsoever they allege. Bring they truth, bring they falsehood: teach they Christ, teach they Antichrist: they will believe neither, they have so hardened their hearts. Be the Preacher rough or gentle, learned or unlearned, let him use authority of the scriptures, of the doctors, of the counsels, of Decrees or decretals, of God's Law, of man's law, nothing will move them, nothing will please them, because the ministry of God, and there by God himself, is despised.  
These words happily seem sharp, and over vehement: but the hardness of our hearts against GOD, and the lack of zeal of his house, enforce me to them. We are almost fallen into the lowest pit: we are left without zeal, as senseless men, and as if we had clean forgotten ourselves, as the Heathen which know not God. Therefore, unless we repent, the kingdom of God shall be taken away from us. He will send upon this land a famine of the word. Jerusalem shall be overthrown, and made an heap of stones, the man of sin, and they which have not the love of the truth shall prevail with many, and withdraw them from obedience to the Prince: this noble realm shall be subject to foreign nations: all this will the zeal of the Lord of hosts bring to pass.  
I could have spent this time in opening some other matter: but nothing in my judgement is more worthy your good consideration, and speedy redress. I would be loath rashly or rudely to abuse the reverence of this place: but unless these things be cared for, unless we show forth greater zeal than hitherto, if the years to come eat up and take away from the Ministry as the late years have done, there will not be left within a while, any to speak the word of God out of this place. The Pulpits shall have none to use them: the people shall grow wild and void of understanding.  
When Xerxes beheld the great company of his Soldiers, suddenly he broke into tears, and wept bitterly. One said to him, O Sir, you have cause to rejoice, you have a goodly company, they are able to fight for you against any nation. But what shall become of them, saith Xerxes? after a hundred years: not one of all these shall be left alive. If the view of the small number of Preachers might be taken, how few they are, and how thin they come up, we have greater cause than Xerxes to lament, if we have any zeal to the house of God. For, of the Preachers which now are, within few years none will remain alive. And Xerxes' soldiers left issue behind them, which might afterwards serve their Country: But there is like to be small increase for the supply of Learned men. The Lord shall lack men to bring in his harvest, the little ones shall call for bread, and there shall be none to give it them. They that shall come after us, shall see this to be true. There is no house so spoiled, as the House of the LORD. There is no Servant so little rewarded as the Servant of Christ, and the disposer of the mysteries of God.  
Oh that your Grace did behold the miserable disorder of God's Church, or that you might foresee the calamities, which will follow. It is a part of your kingdom, & such a part, as is the principal prop and stay of the rest. I will say to your Majesty, as Cyrillus sometimes said to 
Ciril. epist. ad Theod. & Valen.  to the godly Emperor Theodosius & Valentinian, Abea quae erga Deum est pietate, reipublicae, vestrae status pendet: The good estate & welfare of your common wealth hangeth upon true godliness. You are our Governor, you are the Nurse of God's Church. We must open this grief before you. God knoweth if it may be redressed, it hath grown so long, and is run so far. But, if it may be redressed, there is no other besides your Highness, that can redress it.  
I hope I speak truly, that which I speak without flattery, that God hath endued your Grace with such measure of learning & knowledge, as no other Christian Prince. He hath given you peace, happiness, the love and true hearts of your subjects. Oh turn and employ these to the glory of God, that God may confirm in your Grace the thing which he hath begun. To this end hath GOD placed Kings and Princes in their state, as David saith, that they serve the Lord, that they may see and cause others to see to the furniture of the Church. The good Emperor justinian cared for this as much, as for his life. Constantine, Theodosius, Valentinian, & other godly Princes, called themselves Vasallos, the subjects and bond servants of God. They remembered that God furnished them in their houses, and were not unmindful to furnish his house.  
When Augustus had beautified Rome with setting up many fair buildings, he said, inveni lateritiam, marmoream reddidi. I found it made of brick, but I leave it made of marble. Your grace when God sent you to your inheritance, and the right of this Realm, found the church in horrible confusion, and in respect of the true worship of God, a church of brick, or rather (as Ezechiel saith) daubed up with unseasoned mortar. Your grace hath already redressed the doctrine: now cast your eyes towards the ministery, give courage & countenance unto learning, that God's house may be served: so shall you leave a Church of God, & a testimony that the zeal of the Lords house hath eaten you up.  
And you, O dearly beloved, if there be any such which are neither hot nor cold, which do the work of the Lord negligently, which esteem the word of GOD but as a matter of policy, which are ashamed to be called Professors of the Gospel of Christ, pray unto God that he will increase your zeal. Let us continue rooted and built in Christ, and established in the faith. Let us have care for the house of God. Whosoever is not after this sort zealous, is a man of a double heart. We may not halt between two opinions. If the Lord be God, follow him: but if Baal be he, then go after him: he that is not with Christ, is against him. Many talk of the Gospel, and glory in their knowledge: but it is neither talk nor knowledge which shall save them in that day. He that feareth the Lord, and serveth him with a pure heart, and may truly say, the zeal of thine house hath consumed me, he shall be saved. If they shall not escape which have zeal without knowledge, what shall become of us which have knowledge without zeal:  
And you, whosoever you are, that by such means have decayed the lords House, and abridged the provision and maintenance thereof, and see the miserable wrack of God's Church: if there be any zeal of God in you, if you have any fellowship of the spirit, if any compassion and mercy, if you love God, if you desire the continuance of the Gospel, oh remember you have the patrimony due unto them that should attend in the lords house: you take unto yourselves wrongfully, that which was not lotted for you. Give unto Caesar those things which belong to Caesar, and unto GOD the things which appertain to him, and make for the beauty and furniture of his house. every yourselves by lawful means, and without the spoil and waste of God's Church. Let not the Ministry by your means be despised. You enriched them, which mocked, & blinded, & devoured you: Spoil not them now that feed, and instruct, and comfort you. Let us seek the glory of God. Let us at length serve the Lord and not our belly, and greedy wantonness.  
So shall God bless you and prosper you in all your affairs, so shall he strike a terror of you into all foreign Princes that dwell about you, so shall your heart be kept steadfast in the hand of God, so shall your heart be perfect before the Lord, so shall you leave such as shall always praise the Lord in Zion, so shall you see your children's children, and peace upon Israel.  
And, thou O most merciful Father, grant that thy words be not spoken in vain: it is thy cause. Thou art our father, we are as clay in thine hands. Thou hast the key of our hearts: Give zeal to them that have knowledge, give knowledge to them that have zeal, that they may be inflamed and ravished with the love of thy house, to sorrow for the decay thereof, and to do all their endeavour to build up and establish the same for ever,  
Amen.   
Matthew 9 
Then said he to his disciples, Surely the harvest is great, but the labourers are few.  
Wherefore pray the Lord of the harvest, that he would send labourers forth into his harvest.  
CHrist our Saviour, after he was baptised by john & tempted by Satan in the wilderness, began to execute the Commission whereunto his father had sent him, chose unto himself a number of disciples to be at his commandment, and so took his progress through a great part of the Country. In the mean way, in every place where he came, he taught the people that the kingdom of God was come amongst them: he healed their diseases: wrought strange miracles before their eyes: and gave many singular and evident tokens of his coming.  
But specially, he beheld in what state the poor people stood, touching their readiness in receiving God's truth, in all the country where he had been: & therefore at the end of his circuit, he was moved with pity, & said, he saw them in most woeful case, forsaken and lost, as if they had been a flock of sheep without a heard: and that not through their own malice, but through the wilful blindness and negligence of them that were set to guide them.  
Sheep (as Aristotle and Pliny write of them) are a simple kind of cattle, profitable to many uses, ready to receive all manner wrongs, without skill, to help or secure itself: it coveteth to break out of the fold or close, if it may espy any hole open, it strayeth and wandereth abroad, many times hangeth in the briars, many times is taken up by the Wolf: it is ever in danger of the wind & rain, yea, of the very grass and water it liveth by, and thereof is infected oftentimes with a number of maladies: so that the health and safety of the sheep, resteth only in the care and diligence of the shepherd. To such a kind of cattle are the people likened.  
Christ saith not, they were like unruly sheep, that would not be guided by their herd: but he saith. They were like poor lost sheep, that had no heard at al. For, the people of themselves were not unwilling to receive the Gospel: but there was none to instruct them. And for that, he addeth an other similitude, to declare the same, and saith, The harvest indeed is great, but the workmen are but few: the corn is ripe, & ready to be cut, but there lack hands to fetch it in.  
The coming of these times was promised long afore, even from the first creation of mankind, but the performance thereof at the first was dark, and as it were wrapped up, and hid in a cloud, and like corn buried in the ground.  
After, it was somewhat more clearly set forth in the Law given by Moses. After that, it was revived by the Prophets, and in manner plainly, in what place, at what time, of what mother, of what house or stock Christ should be borne: what doctrine he should teach, what miracles he should work, what death he should die, how he should be buried, how he should arise, how he should ascend into heaven, how the heathens should be called to believe in him, how the holy Ghost should be sent, and to conclude, how Christ should come at the last, to judge the world. After that came Saint john the Baptist, to point out Christ plainly with his finger, and to say, Ecce agnus Dei, qui tollit peccata mundi, Behold the lamb of God, that taketh away the sins of the world.  
Last of all, Christ himself began to preach and prophecy of himself, and to gather unto him a chosen people, that should be followers of good works. Then was the accomplishment and fullness of time come to pass, that had so long been looked for: then the kingdom of God began to suffer violence, and men violently even by force, broke in upon it: then the corn sowed and cast into the ground by the patriarchs long before, and watered & cherished by the dew of the Prophets, was ripened and kerned by the spirit of God: then was the harvest great, and the ears white, even ready to be cut.  
Yet this notwithstanding, Christ saith, the harvest men are but few. He saith not, the Harvest is great, and there are but few Scribes, but few pharisees, but few Sadduces, but few priests, but few Levites: For the Priests and Levites were distributed through the whole country. In every little Town or borough there was a college, & as one of their Rabbins recordeth, in the city of Jerusalem there were no less than 400 schools: so that the number was almost infinite.  
Moreover, they used commonly to say, as it is reported by the Prophet leremie, Non peribit 
Hier. 18.  Lex a sacerdote, nec consilium a sapiente, nec sermo a Propheta. It cannot be that the true understanding of the Law should be taken from the Priest, nor good counsel from the wise, nor the word from the Prophet. They read & expounded the Law to the people every day: they had their daily sacrifice, and whensoever the ox, or calf, or sheep, or goat was slain, and offered unto God, as then the manner was, the priest for his share had the breastlet that covered the heart, in token, as Origen writeth, that the Priest should be a man of counsel. He had also appointed to him the right shoulder, and the tongue, in token that he should be prompt & ready in good works, and eloquent to declare the law of God.  
The Bishop had evermore before his breast a tablet, wherein was embroidered in letters of Gold, urim and Thumim: in token that he should be a man both perfect in life, and also full and plenteous in the truth of God. In the same were set twelve stones, and therein graven the names of the twelve tribes of the people, that he might have them evermore in remembrance. The skirts or hems of his robes were set with bells of gold, and pomegranates: in token that his life should give a good savour, and his voice should ring, and be heard among the people.  
The pharisees had certain special points, and sentences of the Law written round about in the borders of their garments, that it might never be out of their eyes: they prayed, no men more, and that in every corner of the streets: they fasted twice every week: the bed that they lay upon, as Epiphanius writeth, was but a span broad, & yet, that they might sleep with less ease, they strewed thorns underneath them. Briefly, all their life in appearance was such, & all their apparel and behaviour so seemly and decent, that if a man would paint out wisdom, sobriety, and perfect holiness, he could have no better pattern. And therefore they were called Pharisaei, that is, divided, as men in holiness & perfection of life far passing all the rest of the people.  
Yet for all this, notwithstanding their great show of wisdom, of learning, of perfection of life, & the great multitude of them, Chrst sayeth there were few workmen to go to the harvest. For, They did prophecy out of their own 
Ezech. 13.  hearts, they did not rise up in the gaps, nor made up the hedge for the house of Israel to stand in the battle in the day of the Lord: they have seen vanity, & lying divination, saying, the Lord saith it, & the lord hath not sent them: & they have made others to hope that they would confirm the words of their prophecy, saith Ezechiel.  
No, contrariwise, these that should have been the chief harvest men, were the wasters and destroyers of the harvest, My people (saith God) 
jere. 50.  hath been as lost sheep: their shepherds have caused them to go astray, & have turned them away to the mountains. Christ telleh the pharisees, they have made his father's house a den of thieves. He speaketh thus of them. All 
john 10.  that ever came before me, are thieves and robbers. Notwithstanding their stout learning and show of holiness, they were nothing else but thieves & robbers: they did rob men's souls, they stolen the sheep out of the fold, they spoiled God of his glory.  
When they saw the people follow thick after Christ, and to have him in reverence, they cried out, none of the Princes and great holy learned men believe in him, but these Rascals, that thus run after him, are accursed, & ignorant, and know not the law. The unlearned sort said of Christ, he casteth out unclean spirits by the power of God: the great learned men said, no, he throweth out devils by the power of Beelzebub, the prince of the devils. The unlearned marveled, & were astonished at the wonderful works that he did: the learned said, he hath a devil, he is out of his wits. The unlearned said, no doubt a great Prophet is risen amongst us: the learned said, He deceiveth the people. The unlearned said, God hath visited, and sent comfort amongst his people: the learned said, Behold a glutton and a companion of Publicans & sinners. The great learned shepherds persecuted Christ, & chased him from place to place: the poor sheep followed him into the desert. They that were the guyders of the flock, crucified Christ, and shed his blood: the poor flock set their whole affiance in his death, & so drank his blood to the relief of their souls, they believed in him, they knew the time of their visitation.  
And therefore, notwithstanding there were gross & damnable errors amongst the people, as well as amongst the learned: yet Christ challenged not the people for them, but only the priests & the pharisees that took upon them to lead the people: for that he saw the pharisees and priests offended even of malice, & the poor people only of ignorance and simplicity. Woe be unto you 
Mat. 3.  Scribes & pharisees, that have taken away the keys, & shut up the kingdom of God before the people, and neither will you enter in yourselves, nor suffer others that would gladly enter.  
But, as for the people, he had compassion on them, for that he saw they were forsaken, and perished even as sheep without a heard: that they had a certain zeal of God, although not according to knowledge: that they fell into the pit, not of wilful malice, but only because they followed the blind guides, that fell before them: that they were God's harvest, and lay abroad, and were lost, & no man would take the pains to fetch them in.  
Saint Paul was not only lead away by ignorance, but also was a most earnest persecuter of the Church of Christ, yet was he a portion of God's harvest. And therefore assoon as GOD had stricken him down from his horse, he knew he had done amiss, and cried out, Lord, what 
Acts 9  wilt thou that I do? and after, he writeth of himself, God hath had mercy, and taken me to his grace, because I knew not what I did.  
Many there were that cried out upon Christ, crucify him, crucify him: & after when he hung upon the cross, nodded their heads upon him, & made mows at him, & did him all manner of spite & villainy, & yet pertained they to God's harvest, and afterward, as it is credible, were crucified for him, & shed their blood for him themselves:  
Even so are there, even at this time, many that of ignorance persecute the Gospel of Christ, & as it were crucify Christ again: which if they felt indeed, that it were the Gospel of God, they would not so little regard their own salvation. God make them to be of his harvest, and send out labourers to fetch them in.  
Whensoever we begin to feel a lack within ourselves, and can suffer ourselves to be informed, and taught by the Spirit of God, then may we be assured God will take us for his harvest. Plato the old Philosopher imagineth, that the god Love was borne of the Lady 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Madam lack or necessity. For, no man loveth a thing, before he feel himself stand in need of it: so, love is the Child, and lack or need is the mother.  
Saint Augustine writeth of himself, that before he became christened, a friend of his offered him the Scripture to look upon: but he, after he had read a little, because he felt in himself no lack of it, he despised it, and ●long it from him. afterward he began to find much folly in himself, and because he could see no redress, he fell to weeping and prayer. In the midst of his mourning and groaning, he heard a voice, Tolle, lege: tolle, lege. Take up, and read: take up, & 
Aug. confess. lib. 8. cap. 12.  read. He marveled much what it should be. At the last, he took up a book that lay by him of Paulos Epistles, and the first words that he set his eyes upon, were these, Induimini dominum jesum Christum, Put ye on the Lord jesus Christ.  
S. Hierom writing upon the prophet, Nahum, 
In Nahum. cap. 3.  saith, In adventu Messiae, populus qui fuerat cons●pitus sub magistris, excitabitur, & ibit ad montes scripturarum. What time Messiah shall come, the people that were lulled a sleep in ignorance by such as should have been their teachers, shall awake, and get them forth to the mountains of the Scriptures.  
And Chrisost. upon the Genesis, Si desit ministerium hominis, ipse Dominus superne illustrabit 
Hom. 30.  mentem nostram. If the ministry of man be wanting, the Lord himself will lighten our mind from above. And Christ in the Gospel of S. john, 
john 10.  saith, My sheep hear my voice, & follow me, & they will not follow a stranger, but fly from him. And to conclude, whosoever feeleth a lack within himself, & can suffer himself to be informed & taught by the spirit of God, he may be assured, God will take him for his harvest. Thus was the harvest great, the labourers very few, the scatterers & wasters, almost infinite. This was the state of the Church at the coming of Christ.  
Even likewise, in these our days, Christ our saviour hath gone abroad in progress, and done marvelous cures, & showed strange miracles among his people, & hath caused his gospel to ring throughout the world. And as he said then, even so may it now be said, Messis multa. The harvest is great, & marvelous forward: yea, even there where as no worldly hope of harvest could have been. Many there are that hunger & thirst after the kingdom of God, which is the knowledge of his Gospel: many that are yet green & ignorant, many that lie by the way side, and yet have gathered no root, many that as yet are but tars and darnel, I mean blind and obstinate, but when Gods holy will shallbe, may be turned into good corn, and pertain to his harvest.  
But the labourers are few. I say not, there be but few Cardinals, few bishops, few priests, that should be preachers, few Archdeacon's, few Chancellors, few Deans, few prebendaries, few vicar's, few parish Priests, few monks, few friars: For the number of these is almost infinite. Gregory Nazianzene in his time, complained at the multitude of Priests, and said, they were almost as many as the rest of the people.  
And justinian the Emperor in his time, was feign to restrain the number of them, & to give commandment, that in one cathedral Church there 
Conci. ●om. 3. council. delect. cardinalium.  should never be above 60. priests, & 100 deacons. The like order was taken in a general council, for the abating of the multitude of monks, & friars.  
And in the book called opus tripartitum, joined to the council of Laterane these words were 
Concil. ●om. 2  written, Totus fere mundus obloquitur, & scandalizatur de multitudine religiosorum pauperum, qui introierunt in mundum, qui non iam religiosi, sed trutannij vocantur. Well-near that whole world crieth against, & is offended at the great multitude of begging monks & friars, which are entered into the world, & now for their behaviour, are called not religious men but varlets. These be the words of the Council.  
The number of these is great: but alas, the number of labourers is very small. And yet they give a show to the world, that they be pastors and feeders of the flock, that they be the fathers of the people, that they be the teachers of the multitude, that they be the labourers in the harvest, that the whole Catholic Church stayeth altogether upon them.  
They give the Bishop of Rome these titles, that he is the only key of Christian faith, that he is greater than the Apostles, for that they could err, and he cannot: they say, he is Christ's vicar, whereas indeed to any man's sight, Christ may be contented to be his vicar. They say, he is no bare man, but a god, as it is written in the Decretals of Nicholas Pope, and many other the like, which I leave.  
The Pope calleth the Cardinals. Cardines mundi etc. The very hooks and stays of the world, upon whom the door of the church militant must be turned. Another saith: As a door turneth upon the hook, even so the church of Rome is ruled by the Cardinals. Therefore they have pillars & pollares carried afore them, in token that they be the pillars and stays of the Church: and poleaxes, to beat down all evil doctrine.  
And what shall I speak of bishops? their cloven mitre signifieth perfect knowledge of the new testament & the old. Their crosiars staff, signifieth diligence in attending the flock of Christ, Their purple boots & sandales, signify that they should ever be booted, & ready to go abroad thorough thick & thin, to teach the gospel. And thereto they applied the words of the prophet, Quam speciosi pedes euangelizantium pacem, evangelizantium bona? How beautiful are the feet of them which bring glad tidings of peace, which bring glad tidings of good things: but alas in what kind of thing do, they bear themselves for bishops These mystical titles & shows are not enough to fetch in the Lord's harvest: they are garments more meet for players, then for good labourers. S. Bernard writeth thus to Eugenius the bishop of Rome, who sometime had been his scholar. Thou which art the shepherd, jettest up & down 
De considerate. ad Eug. lib. 4.  shining in gold, & gorgeously attired: but what get thy sheep? If I durst speak it, these things are not the fodder for Christ's sheep, but for devils. Whatsoever apparel they have upon them, unless they will fall to work, Christ will not know them for labourers.  
How then can the bishop of Rome be taken for the chief pastor of Christ, which these 900. years hath not opened his mouth to feed the flock: These 900 years. I say, since Gregory the first of that name, it can hardly be found, that ever any bishop of Rome was seen in a pulpit. One of themselves, Adrianus 4. a bishop of Rome, was wont to say, Succedimus non Petro in docendo, sed Romulo in parricidio. We succeed not Peter in teaching, but Romulus in murdering.  
And in a canon of the Apostles it is decreed, that the bishop that teacheth not his flock, should be deposed. To which purpose they allege S. August: Episcopatus, nomen est operis, non honoris: 
Aug. decivit. Dei. lib. 19 cap. 19  ut intelligat se non esse Episcopum, qui vult praeesse, non prodesse. A Bishop's office is a name of labour, not a name of honour, that he which coveteth the place of pre-eminence, & hath not a desire to do good, may know he is not a bishop. Thus saith Origen, thus saith Chrisostom, thus say divers others of the old fathers, whom it were long & needless to rehearse. Multi sacerdotes, 
Chri. hom. 43. in opere imperfecto in Mat.  pauci sacerdotes, saith Chrisost, multi nomine, pauciopere. There are many priests, and few priests: many that bear the name, but few that be priests indeed. Thus the harvest is great & plenteous, but the labourers are but few.  
The labourers are but few, but the destroyers & wasters are exceeding many, yea, such as should be the harvest men, most of all destroy the corn. I will not here report that I am well able, that your eyes have seen, and that many of you have felt, the state of our time hath been such. Saint Bernard saw it in his time, & therefore saith, Omnes amici, & omnes inimici: omnes necessarij, & 
Serm. 33. in Cantica.  omnes adversarij. All are friends, & all are enemies: all are helpers, & all are adversaries, or hinderers. Again, Heu, heu, Domine Deus, ipsi 
Bern. ser. 1. in conuers. S. Pauli.  sunt in persecutione tua primi, qui videntur in ecclesia tua primatum diligere, gerere principatum. Alas, alas, O Lord god, they are the chiefest in persecuting thee, that seem to love the highest rooms, & to bear rule in thy church.  
The time being so short as it is appointed me, will not suffer me to speak of them that even now hinder God's harvest: & being such men as should stay the people, as much as they may do by their example, disquiet & disturb them that withstand at this time, & resist your graces doings, not in dark or doubtful matters, wherein something may be said on both sides, but in such things, as they themselves do know were appointed by Christ, published by the Apostles, received by the old doctors, & used, & frequented in the primitive & catholic Church.  
Why then will they not receive them? Christ himself giveth the reason: Quia dilexerunt magis 
john 12.  gloriam hominum, quam gloriam Dei. Because they loved them praise of men, more than the praise of God. They know they should danger their credit, if they should once again turn,  
Why would not the pharisees suffer the people to believe in Christ: Cyrillus maketh answer, 
Ciril. in joh. lib. 8. cap. 1.  Quia quicquid Christo credentium accesserit, sibi detractum putabant. This was the cause saith he, for that they thought, how many soever faithful came unto Christ, so many were lost from them. And therefore they had liefer keep the traditions of their elders, them hazard their estimation.  
And Chrisost. upon the same matter saith, Cum 
Chrisost. in Mat. hom. 52.  timerent ne principatum amitterent, ceu legum latores, ut maiores esse viderentur, multa innovabant, quaeres ad tantam pervenit nequitiam, ut praecepta sua custodirent magis quam mandata dei. Lest they should lose their authority, as if they had been law makers, men able to 'stablish and ordain laws, to the end they might seem greater, they altered much, which thing (in the end) grew to such a wickedness, that they kept their own commandments more than the commandments of God. Thus even now the lords harvest is great, the labourers few, and the destroyers and hinderers above number.  
O lift up your eyes, & consider how the hearts of your poor brethren lie waste without instruction, without knowledge, without the food of life, without the comfort of God's word, such a misery as never was seen among heathens. The Turks have teachers sufficient for their people, the jews, albeit they have no stayed country, but live in banishment, and wander about, yet have they their Teachers: the Christians which this day live in India, Aethiopia, Barbary, Moorelande, and other places under the persecution of heathen princes, yet have their instructors in true religion. The Christians in old time, when they lived under tyrants, and were daily put to most shameful death, & were hated, & despised of all the world, yet never lacked ministers to instruct them. It is therefore most lamentable, that Christians living under a Christian prince, in the peace & liberty of the gospel, should lack learned ministers to teach them, and instruct them in the word of God: this is the greatest plague, that God doth send upon any people.  
Contrariwise, the greatest blessing which any people can receive at God's hands, is to have prophets & preachers, by whom they may be instructed. When the prophet declareth the mercy of God towards Israel, that he would put an end to their afflictions, & bring them home again from Babylon, he saith thus, Behold (saith the Lord) I will send 
jere. 16.  out many fishers, & they shall fish them. In the like sort saith isaiah, How beautiful upon the mountains are the feet of him, that declareth, & 
Esay. 52.  publisheth peace? that declareth good tidings, & publisheth salvation, saying unto Sion, thy god reigneth? The voice of thy watchmen shallbe heard, they shall lift up their voice, & shout together. And Baruch: Nor the Agarens that sought after wisdom upon the earth, nor 
Baruch. 3.  the merchants of Nerram & Theman, nor the expounders of fables, nor the scarchers out of wisdom, have known the way of wisdom. There were the giants, famous from the beginning, that were of so great stature, & so expert in war. Those did not the Lord choose, neither gave he the way of knowledge unto them, but they were destroyed because they had no wisdom, & perished through their own foolishness. He hath found out all the way of knowledge, & hath given it unto jacob his servant, & to Israel his beloved. And again, 
Baruc. 4.  O Israel, we are blessed: for the things that are acceptable to god, are declared unto us. He hath not dealt so with every nation, neither 
Psal. 147.  have they knowledge of his judgements, saith the Prophet David.  
But when God taketh away his ministers which should preach peace, & open unto the people the will of God, & make known his judgements, it is a token that God is highly displeased with his people. Where there is no vision, the people 
Prou. 29.  decay: they know not what to believe. Of this misery speaketh jere. The young children 
Lamen. 4.  ask bread, but no man breaketh it unto them. Of this speaketh Esay, The poor & 
Esay 41.  needy seeketh water, & there is none. They would have some counsel, some comfort, and there is no man to give it them. My sheep 
Ezech. 34.  wandered (saith God) through all the mountains, and on every high hill: yea, my flock was scattered through all the whole earth, and none did seek or search after them. They were full of diseases, they were pined for hunger, and taken up by the wolf, but none had care to deliver them.  
In such state as the flock is in, which hath no shepherd: or the ship which is tossed by the tempests amids the surges and rocks of the Sea, and hath no skilful Pilot to guide it: or the young sucking child, that hath no nurse to feed it: even in such stace are your souls, if you have not the ministry of God's word abiding with you. You are children, the Preacher is your nurse: you are a ship in danger of many wrecks through the boisterous tempests of this world, the Preacher is your Pilot to guide you safely towards the haven of rest: you are the flock, the Preacher leadeth you from dangerous places, to feed upon the whole some pastures of Gods holy word. Whosoever they be which rejoice not in the increase of the Lords harvest, he forsaketh them, and leaveth them comfortless, and giveth them few or no labourers.  
Wherefore pray the Lord of the harvest, that he would send forth labourers into his harvest, It is the Lord which casteth the first seed into the earth, which doth moisten the ground, and maketh it fruitful, and giveth forth his sun, that it may come to ripening. All the soil, field, corn, and the husbandry thereof is the Lords. Let us pray to him to send forth labourers to travail and take pains.  
Notwithstanding we ought to pray to God, that he will stir up and set forth men to instruct his people: yet that nothing embarreth the authority of princes. For, as God calleth him inwardly in the heart, whom he will have to be a minister of his word: so must he be authorized of his Prince by outward and civil calling, as I could show at large, if time would suffer it.  
So Solomon the king deposed Abiathar the high priest, and set up Sadoc. So justinian deposed two bishops of Rome, Silverius, & Vigilius, & authorized others. And the same justinian was wont to say, that he had no less regard to the Church of God, them he had to his own soul. So Constantinus, Valentinianus and Theodosius called themselves Vasallos Christi, The vasals of Christ. And Socrates in his story saith. We 
Socrates li. 5. in prooemio.  have also herein comprised the emperors lives, for that since the Emperors were first christened, the affairs of the church have depended of them, & the greatest counsels both have been, & are kept by their advise. It pertaineth therefore also to kings and Princes to send out labourers into the harvest.  
Labourers they must be, and not loiterers. For Christ compareth the teaching of his people to things that be of great labour, as to ploughing and fallowing of the ground, to planting of a vine, to rearing of a House, to threshing of Corn, to feeding of sheep, to leading of an Host, and keeping of war: in which things is required much diligence and labour.  
Cato in his books of husbandry, saith it was an old saw among husbandmen, Qui terram colit, ne sedeat: est enim aliquid semper quod agate. He that plougheth the ground, must not sit still: for he hath always somewhat to do. The work of the husbandman is never ended, he falloweth, stirreth, soweth, harroweth, weedeth, and tendeth his land.  
Therefore, if they he Pastors, let them feed the flock: if they be Doctors, let them teach the people: if they be watchmen, let them stand upon their watch: if they be messengers, let them do their errant. This is the way to build up the Church of Christ. This commission Christ gave unto his Disciples, Ite in mundum universum, etc. Go ye into all the world, and preach the Gospel unto every 
Mark. 16.  creature. Thus by twelve poor Apostles all the world was conquered: Princes and kings, and Emperors were subdued to the faith of Christ. This is the key that openeth the conscience, this is the two edged sword which entereth through, even to the dividing asunder of the soul and the spirit. Therefore the Apostle saith, The weapons of our warfare are not carnal, but 
2. Cor. 10.  mighty through God, to cast down holds, casting down the imaginations & every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. This is the only instrument, wherewith we may cut down and have in the harvest of God.  
For all men's devices, Acts, jaws, or commandments, be the authority thereof never so great, yet are not sufficient to content one man's conscience. For the wisdom of man is but folly before God, & God knoweth the fancies and cogitations of men, that they be but vain and foolish.  
Aristotle the great wise Philosopher on a time being sick, when the physician came to him to minister him a potion, & showed him not what was in it, began to chafe and take on with him: why, said he, heal not me as thou wouldst heal an ox or a horse, but show me what thou givest me, what are the ingredients, and wherefore thou givest it me. Even so must the people be healed of their errors: they must know what is given them, and wherefore.  
Fides (saith Bernard) suadenda est, non imponenda. Faith may not be compulsed by force or rigour, but gently brought in by persuasion: For forced faith is no faith. Saint Paul saith, Faith cometh by hearing, & hearing by 
Rom. 10.  the word of God. And therefore it is well observed by the wise & politic father S. Ambrose, that the church of Christ was not gathered by the law, but by faith. Basil saith, If you will have God's wisdom take place, all your worldly wisdom must be set a part. And in like sort hilarius, Humanis operib. extructa non permanent: aliter aedificanda Ecclesia, aliter custodienda est etc. Things that be set up with man's workmanship (saith hilary) will not endure: the church of God must otherwise be builded and preserved: for the foundation of it must be laid upon the Apostles and Prophets. The church being thus built by God, that is to say, by the doctrine of God, shall never fall.  
I speak not this against all civil, and honest lawful policy: for I know it is the gift of God, without the which, nor common state, nor the Church can be maintained. But this seemeth to have been the meaning of these old Fathers, that in the building of God's church, the preaching of God's word must go before, to quiet men's consciences: and wisdom & policy, like handmaids must follow after. For this honour & prerogative God claimeth only to himself, that his Church must be built upon the foundation of the Apostles and Prophets. Which if it be otherwise built, Nisi dominus aedificaverit domum, in vanum laboraverunt, qui aedificant eam. Unless God himself build up the house, they sweat and labour but in vain, that set it up.  
Thus Christ at the beginning gathered his Church, not by laws of men, but against all law & policy, by the preaching of his word. God might have instructed Cornelius by the Angel that appeared to him, as it appeareth in the Acts of the Apostles: but he would not so, but sent Peter to him, that he might be instructed by the mouth of a Preacher. He might have taught Paul, after he had stricken him down from his horse, when he appeared to him, & said, Ego sum jesus quem tu persequeris: I am jesus whom thou persecutest: But he would not so, but rather left him to be taught by Ananias. And as it appeareth in the Acts of the Apostles, at the preaching of Peter 3000. people were converted & won in one day, that it might appear by what tools, and with what workmen God would have his harvest set forward.  
Now let us behold the present state of our country. These words of Christ our Saviour were never more true, than we find them now in these our days. The harvest is great, & the labourers very few: the poor people lieth forsaken, and left as it were sheep without a guide: the afflicted in conscience have no man to quiet them: they grow wild and savage, as it were a people that had no God: they are commanded to change their religion, and forlacke of instruction, they know not whither to turn them: they know not, neither what they leave nor what they should receive.  
Some other defy, and spit at the holy gospel of our Saviour Christ, and refuse the Covenant of everlasting life. Some other for lack of knowledge, follow after wilful & blind masters, and become Arrians or Pelagians, and thus they blaspheme the son of God. Some other give themselves over to their own affections, and as he saith, rejoice and triumph in their filthiness, without fear of God, without conscience of sin, and so tread down the blood of the testament under their feet: and this do they for lack of teaching, because they have not learned men, and preachers to show them what they should do.  
O, saith our Saviour Christ the good shepherd and Bishop of our souls, my harvest is beaten down and lost, and there is none that will go abroad and save it. My people run headlong to their own destruction, not of malice but of very simplicity, only because they are not taught, because they know not my father nor me. Alas, it is not my father's will, that any of them should be lost.  
They be our brethren, they be the flock of God, they be the harvest, they are bought with great price: I beseech you, even for that blood that was shed and spent for them and us all, let us not despise them.  
If the kingdom of God be not worthy to be promoted, yet the kingdom of Satan is worthy to be overthrown. Now is that acceptable and joyful time come amongst us, even now God hath visited his people: now the harvest is great and plenteous. All the world this day longeth, and groaneth after the Gospel. Let us therefore altogether, direct our prayers to the Lord and master of the harvest.  
We beseech thee most merciful father, for thy son jesus Christ's sake, as thou hast plentifully increased thy harvest, & brought it to a ripeness in these our days, so send out labourers, to get it in, that it be not spilled. Gather in all thy sheep that lie straying without a heard. Lighten the hearts of thine adversaries, that they may know the time of their visitation, and see that blessed hope, whereunto thou haste called them. That all the world with one mouth, and one mind, may know and glorify thee, the only true and living God, and thy son jesus Christ to whom with thee, and the holy Ghost, be all honour and glory.  
Amen.   
Luke 11. vers. 15. But some of them said, he casteth out devils through Beelzebub the chief of devils. etc. 
THat it may please God so to order both my utterance, and your understanding, that whatsoever shallbe spoken or heard, may turn to the glory of his holy name, and to the profit and comfort of his Church, before I enter into the exposition of these words, I desire you to call upon our gracious God with your earnest and hearty prayer.  
And here, I commend unto you the good estate of God's holy and catholic Church, and therein the Queen's most excellent majesty, by the especial grace of God, Queen of England, France, and Ireland, defender of the true, ancient, and Apostolic faith, and the highest governor next under God, of this Church of England, etc. That as God of his mercy, hath marvelously preserved her to the possession of her right, to the great comfort of all our her subjects hearts, and to the reformation of the Church: so it may please him to aid and increase her with his holy spirit, to the continuance & performance of the same. The queens most honourable counsel, with the residue of the nobility: The miserable state of both the Universities, & all other schools of learning, the only nurseries of this Realm: The Bishops and preachers, that the number of them may be increased, and that they may have grace, to set forth the truth of God's Gospel, as their duty is, diligently, soberly, sincerely, truly, and faithfully: And the whole commons of this Realm, especially, such as speak ill, or think ill of God's holy word, that they may have grace to regard the salvation of their souls, to lay afide all blind affection, to hear the word of God, and so to come to the knowledge of the truth.  
Who so list to peruse either the whole course of the Scriptures, or other stories and records of antiquity, shall find that the messengers of God, such as have been sent of purpose to give knowledge of his holy will, have at all times been unkindly received of the more part, and slanderously reported of: and whatsoever they have said or done, hath been falsely depraved, & turned to the worst.  
Moses that godly Captain, notwithstanding he were purposely called, and sent from God, and in his name wrought many & strange wonders before the people: yet were there some that said he was a Sorcerer, and whatsoever he did, he did by way of conjuration.  
The Religion of the Jews, was the true worship of the only God: Yet Pliny saith, it was contemptus omnium numinum, The despising of all the gods. The Jews suffered no images to be in their Churches, because God had forbidden them: Yet Cornelius Tacitus saith. They worship their god in form of an ass. Others said, they worship a god whom they call Sobaoth, in the shape and fashion of a hog: and that therefore they were forbidden to eat swine's flesh. Others, that they worship Saturnus, because they were commanded to keep holy the Saturday.  
The wicked and cruel Aman, to bring the people of God into hatred with the king Assuerus, made his complaint of them in this wise: May it please your Majesty, saith he, to understand, you have a people here in your realm, that useth a new kind of religion, and will not be ordered by your grace's laws.  
When the godly prince Cyrus, had given Esdras and Nehemias, leave to build up again the Church of God at Jerusalem, there came divers to him, and had him take good heed, for that the Jews were his enemies, and ever had bene traitors to his crown.  
Likewise, after that Christ our Saviour had ascended into heaven, and the holy Ghost was powered down upon the Apostles, and they began to speak divers tongues that they never had learned, the enemies disdainfully scorned at the gifts of God, and said, Musto pleni sunt isti, These men be drunken, and full of new wine. And therefore they talk they know not what.  
When Paul and the other Apostles taught free remission of sins, without any goodness or desert of our parts, only of God's mercy, and in the blood of Christ: the enemies jested at that kind of learning, and said, faciamus mala, ut veniant bona: then if God's mercy be declared 
Rom. 3. 8.  by forgiveness of sins, Let us do evil that good may come thereof: Let us continue in sin, that grace may abound. 
Rom. 6. 1   
Because the Christians in the ministration of the holy Communion used bread and wine: some said, they worshipped not Christ, but Bacchus and Ceres, gods of the heathens.  
Whereas the Christian men, soon after the Apostles time, used to resort together in the night time, or in the morning before day, into some private house, there to call upon the name of God, and to receive the sacrament together, for fear of the cruelty of tyrants: the enemies reported, that being thus together, they killed a child amongst them, and so devoured up his flesh, and drank his blood, and after put out the lights, and so committed incest and adultery one with another.  
But what needeth more examples? Because we say, that justification standeth only upon the free grace and mercy of God: the adversaries report, that we forbidden good works. And because we speak against superstition used in fasting, as before us did Esay, Paul, and Christ himself: they report, that we would have no fasting. And because we reprove the errors and abuses in the manner of prayer: they say, we would not have the people to pray. And because we restore the sacraments to the first institution of our Saviour Christ, and the example of the primative Church: they say, we take away the Sacraments.  
This is God's holy will, that for our exercise whatsoever we say or do, be it never so well, it shall be ill taken.  
julian the apostata found fault with the simplicity and rudeness of God's word.  
Tertullian saith, the heathens in the time of the primative Church, were wont to paint out in mockery the God of the Christians, with an asses head and a book in his hand, in token that the Christians professed learning, but indeed were Asses, rude, and ignorant. And do not out adversaries the like this day, against all those that profess the Gospel of Jesus Christ: O say they, who are they that favour this way: none but Shoemakers, Tailors, Weavers, Prentices, such as never were in the university, but be altogether ignorant and void of learning. Thus have you been borne in hand that you might be brought to mistrust the Gospel.  
And, as the Pharisees upbraided those that heard the doctrine of Christ, Doth any of the rulers, or of the Pharisees believe in him? 
john. 7.  But this people, which know not the law, are cursed. Even so this day, they say by you: they understand not their pater noster, they know not their Creed, ye be ignorant. O miserable men, do they advance themselves of your ignorance: If you know not your belief, if you understand not your Pater noster, if you be so ignorant, through whose fault are you so ignorant: why were they your pastors: why did they not teach you? why take they from you the holy Scriptures: why will they have you be ignorant and unlearned still:  
This do they, that they may the more discredit and deface the Gospel, which GOD of his mercy hath in our days restored unto us, and caused the beams thereof to shine over all Countries in such sort, that now the simple and unlearned, the rich, the learned, the worshipful, the honourable, the states and Princes of the world, be become professors and maintainers of it, as our eyes do see this day. Blessed be his holy name therefore.  
They say, that the preachers of the same are unlearned, as men that read nothing but a few English books, and never studied or saw the old Doctors.  
We find not such fault in their learning neither do we speak those things by them, that the most part of you doth know we might justly and truly speak. For we seek not to confound them by such means, it is not our profession. We malice them not, we are not enemies unto them. And that, thou O Lord that knowest all things, knowest best,  
Let them have the commendation of learning: God give them grace to join it with truth, and to use it to his glory, and not to their own, Yet they must needs be very well learned, that will charge all their adversaries with ignorance.  
Albeit in contention of learning, I may be worst heard to speak, being the unworthiest of all my brethren: yet, this dare I be bold to say, because it is true, we are not so far to seek in learning, as they would have us appear to be. S. Paul being driven to answer in his own defence in a like matter, in comparison between 
2. Cor. 11.  him and the false prophets, writeth on this sort, Hebraei sunt, & ego: Israelitae sunt, & ego: Semen Abrahae sunt, & ego: ministri Christi sunt, & ego. They are Hebrews, so am I: they are Israelits, so am I: they are the seed of Abraham, so am I: they are the ministers of Christ, so am I  
So will I say, and truly say, between us and them. They are seen in the tongues, Latin, Greek, and Hebrew: so are we. They have studied the arts, so have we: they have read the Doctors, the general Counsels, and the scriptures, so have we. If they can be learned doing this: O what unfortunate & unhappy men are we, that are so unlearned, & yet do the same? This luck commonly followeth all them that be professors of the truth.  
S: Paul was counted and called a rebel, and accused that he was an Egyptian, and had gathered 
Act. 24.  a number of men of war to disquiet and trouble the Country. We have found (saith Tertullus) This man a pestilent fellow, & a mover of sedition amongst all the jews throughout the world.  
So saith Tertullian, that in his time the Christians were called hosts public●, that is, enemies & destroyers of all common states.  
And those reports the enemies not only scattered among the common people, but also dropped them into the magistrates & princes ears, that they might have an ill opinion of Christian religion, and suppress the Ministers and preachers of it: so unkind commonly many have been towards the messengers of God's word.  
When Christ himself came down from Heaven, from the bosom of his father, and began to utter & to teach the Gospel of everlasting life, and to confirm the same with many a strange miracle: the poor people gave ear unto him, and believed his doctrine, and by his wondrous works knew him to be the son of David, the very Messiah that was promised them.  
But the Scribes & Pharisees, that bore the name of Doctors, and had been evermore brought up in learning, & were the instructors of the people, made light of Christ's miracles, & said to the people, he casteth out devils thorough Beelzebub the chief of the devils.  
The miracle was such, that no reasonable man would have thought it to be wrought by the devil. The poor man that before had been deaf, was now able to hear: that before was possessed of the devil, was now delivered: that before was sick, was now restored to his health. The poor people marveled at the doing, and glorified God. But the pharisees cried out against him. In Beelzebub principe daemoniorum, eiicit daemonia. He casteth out devils through Beel zebub, the chief of the devils. Not because it was true, nor because it was likely to be true, nor because they in their conscience thought it to be true: but only to bring Christ in hatred with the people, & to deface his doctrine, And therefore they blasphemed that, the indeed they could not deny: & that they knew to be the workmanship of God, they said it proceeded from the devil.  
Christ our Saviour putteth back these slanders with divers reasons, whereof at this time for shortness sake, I will touch but two. The first reason is: Every kingdom that is divided in itself, shall be brought to desolation: if Satan be divided against himself, then must his kingdom needs be dissolved, & that by his own working. But that is not likely. For all the Angels of Satan agree and conspire together to the upholding of their kingdom: therefore must you needs confess that I have removed this devil by some other greater power, & not by the power of Beelzebub the chiefest of the devils.  
Here perhaps, some man will reply that witches, & conjurers oftentimes chase away one devil by the mean of an other. Possible it is so, but that is wrought, not by power, but by collusion of the devils. For one devil, the better to attain his purpose, will give place, & make as though he stood in awe of another devil. And by the way, to touch but a word or two of this matter for that the horrible using of your poor subjects enforceth thereunto: It may please your grace to understand, that this kind of people, I mean witches, & sorcerers, within these few last years, are marvelously increased within this your grace's realm. These eyes have seen most evident and manifest marks of their wickedness. Your grace's subtectes pine away even unto the death, their colour fadeth, their flesh rotteth, their speech is benumbed, their senses are bereft.  
Wherefore, your poor subjects most humble petition unto your highness, is, that the laws touching such malefactors, may be put in due execution. For the school of them is great, their doings horrible, their malice intolerable, the examples most miserable. And I pray GOD, they never practise further, then upon the subject. But this only by the way, these be the scholars of Beelzebub the chief captain of the devils.  
This first reason that Christ useth, is taken of common experience. For natwithstanding there be nothing so puissant, as the force of a kingdom: yet if it be divided in itself, it will perish & come to confusion. For, concord and agreement is the strength and maintenance of all states. Break the hoops of a vessel, & all the boards will fall asunder. The examples hereof are too rife. The mightiest kingdoms that ever were, by such means have been conquered, & fallen into the power of their enemies.  
Therefore, Esay prophesying the destruction of the kingdom of the Jews, sayeth, first the people shall fall at dissension within themselves, and then should follow their confusion.  
When Vespasian the Emperor & his son Titus came with an army against Jerusalem, the whole nation of the Jews was divided into three factions, each of them ready to undo the other. Then followed the overthrow of that kingdom. Then was Jerusalem razed to the ground: Then were there slain of the Jews to the number of 1100000. Once again I will say it, because it is marvelous, and most true, as josephus (who was then a captain there in the field) writeth there were then slain of the Jews of men, women and children, no less than 1100000.  
Of late years, the dissension between two brothers, brought all Graecia & Asia, & all the east parts of Christendom, into the possession of the Turk. But what needeth us to go to Jerusalem or to Turkey for examples:  
This kingdom of ours, the mightiest, the noblest, the richest, the blessedest land that is, or ever was under heaven, could never yet be conquered by any enemy, but only at such time, as the people were at variance within themselves. Then was julius Caesar with a small number, than were the English Saxons, than were the Danes, than was the Duke of Normandy able to overrun us, and to possess our country.  
Therefore the prince that desireth to be a conqueror, laboureth not so much to furnish his own men, and to make himself strong, as to set discord among his enemies. For that is a manifest token of their undoing, & that God's vengeance is at hand. And for that cause, Herodian an old writer pronounceth, y● as much as war is worse than peace: so much is civil sedition worse than war. And Titus Livius in his story saith, haec res sola facit, ut magna imperia sint mortalia: Dissension only, saith he, causeth that great Empires can not continue but have an end. For, if the one part conquer, and have the victory, it is even as if a man with his right hand would maim himself, and chop off the left. This example Christ useth to confound the malice of the pharisees.  
The second reason is this: If I cast out devils by the power of Beelzebub, by what power do your children my disciples, john, james, Peter, Andrew, & the rest cast them out? They granted that Christ's disciples wrought miracles, only by the name of God. And yet that they allowed in the scholars, even of malice & hatred, and contrary to their conscience, they repoved and blasphemed in the master. Hereof Christ concludeth, if I cast out devils in the power of god, then doubtless the kingdom of God is among you: your own children shallbe judges over you.  
Now to apply these words unto this our present time, wherein under a most godly and gracious prince, the truth of Christ's Gospel is freely preached, God's holy name therefore be praised for ever.  
As Moses in his time was counted a sorcerrer: as the Jews were called despisers of all religion, seditious, and heady against their Princes: as the Apostles were counted drunken, and full of new wine: as all Christians were called idolaters, worshippers of Bacchus & Ceres, murderers, incestuous, & adulterers: as S. Paul for his preaching, was judged a Rebel: and all Christians were taken for enemies of all common estates: even so in these latter days, all these or other y● like crimes, have been laid to the preachers & professors of Christ's Gospel: that they have been godless, seditious, rebels, despisers of good orders, incestuous, adulterers, masters of all sin and wickedness.  
But this is our comfort, that nothing can be devised to be spoken against us, but the same aforetime hath been devised & spoken against Christ himself. For he himself was called a Samaritan, a companion of publicans & harlots, a glucton, a liar, a blasphemer, a subverter, of the whole nation, a seducer of the people, a rebel against Caesar, a sorcerer, a worker by the devil, and a breaker of the Sabbath day,  
We are set up, saith Paul, as a mark for men to speak against, & whatsoever be spoken of us, be it never so untrue or unlikely, yet are there some that will believe it. Yea such things as would not be believed spoken of a thief, or a murderer, will soon be believed of him that professeth the name and Gospel of Jesus 
jeremy. 5.  Christ. Woe is me, my mother (saith jerimy) that thou hast borne me a contentious man, & a man that striveth with the whole earth: I have neither lent on usury, nor men have lent unto me on usury: yet every one doth curse me. The untrue report of these things caused such extremity as this day you may hear of in other countries, and some times have seen presently before your eyes.  
Princes, & noble men hated the doctrine of the Gospel, before they knew it. They hated it, and thought ill of it, not of malice, nor against their conscience, nor against the testimony of the holy ghost, but only of ignorance, because they lacked instruction, They had a zeal, & a feeling of god, but not according to knowledge. And therefore doing as they did, they thought they did God high service.  
This courtesy had christ our savieur showed him when he was in the world. The same courtesy must they look for, that will become Christ's disciples. They said of Christ, that whatsoever he did, he did it in the name of Beelzebub the chief of the devils. Even so, whereas it hath pleased almighty God to bless us with the true preaching, and light of his holy Gospel: yet there are some that condemn it, and call it heresy, & bear the people in hand, that all this doctrine is nothing else but a renewing of old heresies.  
It is a grievous matter for a Christian man, justly to be accused of heresy. For whosoever is an heretic, is an enemy of god, and a waster and destroyer of all true Religion. And therefore, unless the crime be marvelous evident, he doth great wrong that calleth any man heretic: and though a man be falsely charged, yet may he not dissemble it. Ruffinus would say, that man were not a Christian, whosoever would abide to be called an heretic. All other injuries may be borne withal, but this is such and so heinous a crime, that unless it be manifestly evident, no man may suffer to be so judged: and it should not be believed, when it is laid to the charge of any Christians.  
Wherefore, for as much as the cause is gods, and pertaineth to the conscience of a great many, let it be as lawful for the poor man that is unjustly hurt, to make his salve, as others think it lawful for them to give the wound.  
Christ our Saviour, when he was thus charged, made answer, Si ego in Beelzebub eiicio daemonia, filii vestri in quo e●iciunt? If I through Beelzebub cast out devils, by whom do your children cast them out? So may we say to such as this day be adversaries to this cause, and speak against us. If we be heretics that teach this doctrine, what are the ancient Fathers, the Doctors, and the Apostles that have taught the same: If they were Catholics, and have been evermore so taken, writing as they did, how is it that only we are not Catholics, writing & saying as they did? they shall judge on our side against you. And would God in the greatest & specialest points of our controversies, all parts would be contented to stand to their judgement: so should all contention be soon at anend.  
For I call Heaven and Earth to witness, and speak it before God and his holy Angels, and before the consciences of all them that speak against us, that touching the very substance of religion, we teach nothing this day, but that hath been taught before by Christ himself: set abroad by his Apostles: continued in the Primitive Church, and maintained by the old and ancient Doctors.  
And in one or two words only to give a taste of the same, that thereby ye may the better judge of the rest:  
We say, that in the Sacrament after the consecration, remaineth the substance & nature of bread and wine. The same saith. S. Augustine, S. Chrysostom, Theodoretus, Gelasius, & others. Gelasius words are so plain, as no man can deny them: Non desinit esse substantia panis & vini. There leaveth not to be the substance of bread and wine. Thus wrote they, and were Catholics.  
We say, that Christ's last Supper must be used as a communion, & frequented with more than one. So Christ ordained it, so the Apostles, the Primitive Church, and all the old Doctors practised it, and never was there any of them that ever made mention of a private Mass: Thus did they, and yet were they Catholics.  
We say, the holy Communion or sacrament of the breaking & shedding of the body and blood of Christ, aught of necessity to be used under both kinds: Thus did all the Doctors use it. And Gelasius an old father saith, that otherwise to use it, is open sacrilege. And for the space of 1000 years after Christ, there can no example be found to the contrary. Thus did they, and yet were Catholics.  
We say, the public prayers ought to be in the common tongue: that the Bishop of Rome ought not to take upon him to be the head of the universal Church: that the prince is of right, & by the authority that god hath given him, the highest ruler of his Church and Realm, as well of the ecclesiastical officers, as of the temporal.  
And all these things be advouched & confirmed by the examples of the primative Church, by the old general Counsels, and by the Doctors. And the contrary here of shall never be proved, nor by old father or Doctor, nor by ancient council, nor by example of the primative Church, nor by any sufficient authority of the Scriptures. I leave the rest, for it were an infinite labour to say as much as might be said.  
Thus they taught, thus did they, & were catholics: & alas, are we saying the same, only because we say the same, become heretics: that was once true, is it now become false: that was once Catholic doctrine, is it now at last become heresy: O, merciful God, was it thy will, that thy truth should be true but for a season, until there should come men to decree the contrary: If we be heretics that teach the same that the old Doctors of the Church taught, what then are they, that teach contrary to the Doctors:  
Christ our Saviour to reprove the Pharisees, thought it sufficient to say to them, Hoc Abraham non fecit. This thing Abraham never did. Therefore are you not the children of Abraham. Even so may we truly say to such as hold not themselves contented with this doctrine, these things that you do, Saint Augustine never did. Saint Jerome never did: none of the ancient fathers ever did: the Apostles in the Catholic primative Church never did: therefore ye are not the children of S. Augustine: ye are not the children of S. Jerome: ye are not the children of any of the old catholic doctors: ye are not the children of Christ's primative, catholic, and vuiversal Church.  
It may not become me to set order in these things: yet if it were lawful, I would wish that once again, as time should serve, there might be had a quiet and a sober disputation: that each part might be required to show their grounds, without self will, and without affection: not to maintain or breed contention, (for I trust it should be the way to take away all contention) but only that the truth may be known, many consciences quieted, and the right stone tried, by comparison of the counterfeit. For, at the last disputation that should have been, you know which party gave over, and would not meddle. Some will say, the judges will not be indifferent. And alas, what man that doubteth his own matter, will ever think the judges indifferent: Let the whole world let our our adversaries, themselves be judges heerm, (affection put apart) let our adversaries themselves be judges. What can we offer more? if this be not sufficient, what can there be sufficient:  
Pompeius a noble Gentleman of Rome, at what time he should go into the field against Caesar, that then was his enemy, and some of his counsel told him he lacked men, and should never be able with so small a number to stand in field against Caesar being well furnished: Tush, quoth he, when so ever I shall but beat the ground with my foot, I shall by and by raise up a swarm of soldiers. Afterward it befell that Pompey was vanquished, and glad to flee. Then Marcus Cato an old gentleman, and one of his army said to him, O sir, remember your promise, you lack men, now let us see your swarm of Soldiers.  
It is well known that it hath been spoken, both in this place, and in other like, that all the Doctors, and all the general counsels were against us. Now the army is discomstted, now they stand in need of men, now let them call for their Doctors and Counsels: if they come but with one sufficient Doctor or Council, they may have the field.  
I speak not this to boast myself of any learning, but the goodness of the cause maketh me the holder. Neither would I have in this behalf said so much as I have, saving that the matter itself, & very necessity enforced me so to do. Alas, it were great pity that God's truth should be defaced with privy whisperings. It were great pity that whole houses should be overthrown, men's consciences wounded, the people deceived, God's truth and the love thereof pulled from your hearts, his work blasphemed, as if it came from Beelzebub, without any good ground, without any authority of the Scripture, without any example of the primative Church, without Counsel, without any ancient Doctor or father.  
But they have another kind of learning, which because we have not, therefore they say we are unlearned. For if controversies might have been tried by learning, you should never have seen the Mass again after it was once down.  
If there ever come another change, as I pray God we may never see, nor surely ever shall we, unless our unkindness pull down God's plague upon us: but, if a change come, such a one as they look for, you shall see with what argument they will prove their Mass. We read that Christ did put the Pharisees to silence, yet afterward when their time came, they said, We have a law, and by our law he must die. But God's name be praised, no persecutions, no torments, no fire, no faggot, have ever weakened the cause of the Gospel. Tertullian saith, Plures 
Tertul. in apologet.  effi●imur, quoties metimur: the more we be cut down, the more we increase. These be their arguments, this is their logic: they have no liking to try the matter by Scripture, by doctors, by Council, or by the practice of the most ancient Churches: and, if they make any pretence of liking such trial, they do it for some other hidden purpose, to move mutinies, and disquiet: that they may work their practices, whiles men's heads are occupied and busied with talk of such matters.  
Pyrrhus' a lusty gentleman, and King of Epyrus, when he first took Counsel with his Nobles to wage war against the Romans, heard say he might soon conquer them, for that they were nothing else but a sort of wild and harbarours people: but afterward, when he came to the view of the Romans army indeed, and saw their Captains and Soldiers well appointed, and their flags, and standards in good order: marry (quoth he) whether these men be barbarous or no, I cannot tell, but well I wots their behaviour, and the order of their camp is not barbarous.  
So, what account soever men make of this doctrine, that god be thanked is taught this day, yet whosoever shall come near & view it well, and try it to the uttermost, and shall find that all things are done seemly and orderly according to the old doctors, to the Apostles, and to the primative Church of Christ, shall fall down to the ground, and confess that the order and manner thereof, or any thing that is taught therein, is not heretical.  
Saint john Baptist sent his disciples to Christ to know whether he were the true Messiah or no, or else, whether they should look for another: Christ made them answer, Go and show john what things ye have hard and seen: 
Luke. 7.  the blind receive sight, & the halt go, the lepers are cleansed, & the deaf hear, the dead are raised up, & the poor receive the Gospel. For these tokens were sufficient to make john understand, that Christ was the true Messiah.  
Even so, if a man stand in doubt of this Religion, whether it be of God or no, let him but consider, & think with himself thus: a great number of errors are now revealed, superstition is removed, idolatry is taken away, the Sacraments are rightly and duly used, the dumb speak, the blind see, the poor afflicted minds receive the Gospel, the prayers are in such sort as the people may take profit and comfort by them. God give us grace to know how great need we have to pray, that in all places we may lift up clean hands and hearts unto God, and call upon him in spirit and truth.  
If this be heresy, then, alas, what is true religion? Can these be done by the power of Beelzebub? Can the devil reform errors, remove superstition, take away idolatry, cause the Sacraments to be directly used, the dumb to speak, the blind to see, the poor to receive the Gospel, the people to take fruit and comfort by their prayers?  
O good brethren, this is the work of God's right hand, the kingdom of God doubtless is come upon us, the prince of error is put to silence, the readiness of the people universally & in all places is marvelous, kings and princes suffer themselves to be led captives to the obedience of Christ. They that before were enemies and persecutors of this doctrine, are now contented to yield their bodies & lives for that defence of the same: and to be short, all the world this day crieth, and groaneth after the Gospel.  
And all these things are come to pass, at such time as to any man's reason it might seem impossible: when all the world, the people, priests, & princes were overwhelmed with ignorance: when the word of God was put out of sight: when he that took upon him the general rule of altogether, was crept into the holy place, & had possessed the conscience of man, as if he had been God, and had set himself above the scriptures of God, & gave out decrees, that whatsoever he should do, no man should find fault with him: when all schools, priests, bishops, & kings of the world were sworn to him, that whatsoever he took in hand, they should uphold it: when he had chosen kings sons & brothers to be his Cardinals: when his Legates & espies were in every king's council: when nothing could be attempted any where, but he by & by must have knowledge of it: when whosoever had but muttered against his doings, must strait ways have been excommunicate, & put to most cruel death, as God's enemy: when no man could have thought there had been any hope, that ever these days should have been seen that God of his mercy hath given us to see: when all things were void of all hope, and full of desperation:  
Even then, I say, even then, contrary to all man's reason, God brought all these things to pass. Even than God defeated their policies, not with shield or Spear, but only with the spirit of his mouth, that is with preaching of the Gospel. There is no counsel against the Lord, the devils were cast out by the power of God.  
This is the day which the Lord hath wrought: to thee o Lord, the praise hereof is due: thou hast turned our mourning into joy: thou hast put to silence the spirit of error: thou hast inflamed that hearts of thy people: thou hast brought princes & kings to the obedience of thy son jesus Christ: thou hast opened the eyes of the world to espy out, & to cry for the comfort of the gospel. When all things were in despair, yet thou didst reserve unto thyself one little sparkle, that should enkindle again light in thy church, that should remove rubbish & filth out of thy temple, whose heart should ever be in thy hand, who should do that that good is in thy sight, & should walk in the ways of her father David.  
This is the hand & power of God, this is the Lords doing, and it is marvelous in our eyes. God give us grace to have these things ever before our eyes, that we never be unthankful.  
Now, for all these grace's that God hath so plentifully powered upon us, let us consider what kindness ought to be rendered on our part. O Israel, O my people, saith almighty God, what thing is it that I require of thee, but only that thou love me, & walk in my ways: this is our homage, this is our duty, this shallbe looked for at our hands. The grace of god, saith Paul, that bringeth salvation unto all men, hath appeared, & teacheth us that we 
Tit. 2.  should live soberly & righteusly in this present world, looking for the blessed hope, & appearing of the glory of the mighty god, and of our saviour jesus Christ.  
Such, in old times, was the life of all them that professed the name of Christ. Tertullian of his time saith, a Christian man could be known by nothing so well, as by the changing of his life Cyprian, of the Christians in his time, saith, Veniunt ut discant, discunt ut vivant. They come, 
Ad Inbaianum.  that they may learn, they learn, that they may know how to live. S. Paul commendeth the Philippians, that they shine as lights 
Philip. 2.  in the world, that their life doth testify what they be.  
Eusebius saith, Valeriani aula, erat referta piis, & Ecclesia Deifacta, They that were of the 
Eccle. hist. Lib. 7. cap. 9  court of Valerian, were become Christians, and then was the court not like a court, but like unto the Church of God.  
justinus the martyr saith, he was first turned to Christ: for the admiration that he had of the innocent and godly life of Christian men.  
Such than was the life of them that bore the name of Christ, they came to learn, they learned to live. You might have known their profession, by the only changing of their manners. The court wherein they lived, was so reverently kept, without notable sin or wantonness, as if it has been the temple of God.  
O almighty God, how fares it now with them that would be called Christians, and be reckoned among professors of the Gospel? how many are there that come to learn? how many are there that learn to live? how many are there that may be known by changing of their manners? Unless it be, for that they make a mockery of God's holy Gospel, and so become more dissolute, more fleshly, more wanton, then ever they were afore.  
What court can we find, that any part may be like the temple of God? Seldom is it, that almighty God may be heard to speak his mind. But when he hath spoken, who is he that thinketh upon it? who is he that doth not despise it? who is he that spurneth not at it?  
If our life should give testimony and report of our religion, sorry I am to speak it, but alas, it is to true in too many, it crieth out, Non est Deus: the very course of our life beareth witness against us, that in our hearts we think there is no God, and that there is no fear of God before our eyes. I amplify not, nor enlarge the matter: I would to God it were no more than I make of it.  
Thus we do withhold the truth of God in unrighteousness: thus the grace of God is abused to the contenting of our pleasures: thus we become the vessels of God's wrath, and heap up vengeance upon our heads. Therefore will God take away his holy spirit from us, therefore will God give us over to a reprobate mind, therefore shall the end of us be worse than was the beginning.  
O good brethren, let us not abuse the mercy of god, let us not receive the grace of god in vain. Remember how many eyes are set upon us, let us take occasion away from them that seek occasion to slander our profession: let not, let not our life cause the gospel of jesus Christ to be ill spoken of and blasphemed: let us walk so as becometh them that are called, and in deed are Filii lucis, The children of light.  
The truth of the gospel of jesus Christ hath now shined over the whole world: if it be yet hidden from any, it is hidden from them that perish: he that perisheth now, shall perish in his own blood. Now, if any believe not, he is inexcusable. The wisdom of god in publishing his word, contrary & against the course of man's policy: the continual preaching of it in all places: the ashes of so many learned fathers & godly men & women, who have yielded their bodies to the cruel torments of tyrants, to be consumed in the fire for the testimony thereof, are yet so fresh in your eyes, & spoken of in your hearing, and witnessed in your hearts and consciences, that you can not deny, but the kingdom of God is come amongst us.  
But if there be any, that is not persuaded in his religion, (for as much as it is a matter of life and death, of salvation & damnation) I beseech you before God, and before his Christ, let us not be careless, let us not be negligent. If we mislike it, let us read the Scriptures, and know wherefore we mislike it.  
Despise not good brethren, despise not to hear gods word declared. As you tender your own souls, be diligent to come to sermons: for that is the ordinary place, where men's hearts be moved, & Gods secrets be revealed. For be the preacher never so weak, yet is the word of God as mighty, & as puissant as ever it was. If thou hear God's word spoken by a weak man, anignorant man, a sinner as thou thyself art, and yet wilt believe it, and hear it with reverence: it is able to open thine eyes, and to reveal unto thee the high mysteries of thy salvation.  
Remember we are the sons of the Prophets. The kingdom of God is come amongst us. Let us not withstand the Spirit of God: let us not tread down the blood of the everlasting Testament. The hand of god hath wrought this: let us not arm ourselves against GOD, and say, They are wrought in the name of Beelzebub.  
It is not our doctrine that we bring you this day, we wrote it not, we found it not out, we are not the inventors of it, we bring you nothing, but that the old fathers of the Church, that the Apostles, that Christ our Saviour himself hath brought before us. O condemn it not, before you know it, In the mean while, think well of them that labour for you, that do you service, that pray for you, that shall give their life for you.  
Let us lay aside all blind affection, let us labour to know the truth, let God, have the victory. And then, when we know God, let us glorify him as our God, let us so live, the our words, our deeds, & our whole life may testify, that the kingdom of god is among us. Let our light so shine before men, that they may see our good works, & glorify our father which is in heaven. So shall God power down his blessings upon us, so shall god bless whatsoever we take in hand, so shall we be blessed in peace, so shall we be blessed in war, so shall god go forth before our armies; so shall we be the children of god, so shall god be our god, and remain with us for ever.  
And thou most merciful father, as thou hast sent us thy heavenly kingdom, that is, the most comfortable tidings of the Gospel of thy son jesus Christ: so we beseech thee for thy mercy, bless that thing that thou hast begun, that it may continue among us, & remain with us for ever. Open the hearts of them, that of ignorance think ill of it, that they may see that blessed hope whereunto thou hast called us, that all the world may know thee, and thy son our saviour jesus Christ, whom thou hast sent for the redemption of the world.  
Amen.   
Rom. 13. The night is passed, the day is come, let us therefore cast away the deeds of darkness, and let us put on the armour of light. 
THis little portion of the scripture, hath been often expounded and opened in your hearing: yet shall it not be unprofitable, once again to entreat thereof. For, albeit the proportion, and ground of matter be one, yet some difference may be in the manner of utterance.  
The word of God is the water of life, the more ye lave it forth, the fresher it runneth: it is the fire of God's glory, the more ye blow it, the clearer it burneth: it is the corn of the lords field, the better you grind it, the more it yieldeth: it is the bread of heaven, the more it is broken and given forth, the more remaineth: it is the sword of the spirit, the more it is scoured, the brighter it shineth. The voice of God cannot be unpleasant to their ears, which are the children of God: the oftener they he are it, the more comfort they receive: they can never have overmuch who never have enough.  
Saint Paul in these words stirred up the Romans, and awaked them out of the slumber of death, that they might behold the clear light of the Gospel, and know the time of their visitation, and shake off the works of darkness, and apparel themselves with the righteousness of Christ our Saviour.  
But before I proceed farther to declare that which is to be spoken at this present, let us turn our hearts to God, even the father of lights, that it may please him to open the eyes of our understanding, and to direct all our doings to his glory. etc.  
In worldly business, it is reckoned a great point of wisdom, to do things in due time, and to choose the fittest season to speak or to hold silence, to buy or to sell, to build or to pull down. Solomon therefore said, To all 
Eccle. 3.  things there is an appointed time, & a time to every purpose under the heaven. Who so doth not weigh the season, and take his convenient time, he is unwise, and defeiteth himself, and bewrayeth his folly. But of all wisdoms this is the greatest, that a man lift up his eyes to the throne of God's mercy, and know the time of his blessing, and direct his life to the service of GOD, as he warneth: Make no tarrying to turn unto the Lord, and put 
Eccle. 5.  not off from day to day: for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed. If the good man of the house were wise, if he knew at what hour the Thief would come, he would surely watch, and stand in readiness, and not suffer his house to be digged through. Of this wisdom in taking the vantage of time, spoke the Prophet David. This day if you hear his voice, harden not 
Psal. 94.  your hearts. Foreslow not the time, lose not this good occasion, hear his voice now, this day. Of this wisdom spoke Saint Paul. We 
2. Cor. 6.  as workers together beseech you, that ye receive not the grace of GOD in vain. For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee. Behold now the accepted time, behold now the day of salvation.  
Who so knoweth not this time, is not wise. Of this blindness and heaviness of the people, God complaineth in many places of the Prophets. In the eight Chapter of jeremy, Even the Stork in the air knoweth her 
jere. 8.  appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their coming: but my people knoweth not the judgement of the Lord. Of this their blindness and folly, our Saviour reproveth Jerusalem: O if thou hadst (even 
Luke 19  now at the least in this thy day) known those things, which belong unto thy peace: but now are they hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round and keep thee in on every side, and shall make thee even with the ground, and thy children which are within thee, and they shall not leave in thee a stone upon a stone, because thou knowest not the time of thy visitation. Therefore the Apostle calleth upon the Romans, telleth them that the Sun is up, and the day open: and warneth them, not to lose the season: for now, even now (saith he) it is time to rise.  
That we may the better discern the light, let us behold the darkness of that time, which was before. The whole world was divided into the people of the jews, and the heathens: and besides these, there were no other people. The Heathens were forsaken of God: the jews were his chosen people. The Heathens worshipped the workers of their own hands, and gave the glory of God unto creatures, which are not God. They went after Idols, even as they were lead: they had many gods, according to the number of their Cities: they delivered up their bodies to all manner filthiness: God gave them over to follow their lusts. The Fathers amongst them slew their own children, and offered them up in Sacrifice to Devils. So strongly did the Prince of darkness possess them, they had not the Ark of the Testimony, they lived without Prophets, or covenant, or Christ, or God: they lived without hope, or light, or comfort. In such a night, and such a darkness lay the Heathen.  
The jews, God's chosen people, they were also bereft of knowledge: there was no prophet left among them, nor any to teach them the will of the Lord. The law did perish from the priest, and counsel from the ancient: light was turned into darkness, and judgement into wormwood: they were bitter and grievous to the poor: they slew the Prophets which were sent unto them, they did for sake the fountain of living waters, and followed Baal and Astaroth. Like people, like Priests: from the sole of the 
Esa. 1. 6.  foot, unto the head there was nothing whole in them. Of them God spoke by the Prophet, I 
Mala. 1.  have no pleasure in you, neither will I accept an offering at your hand. Of them he said, 
Esa. 1.  When you shall stretch out your hands, I will hide mine eyes from you: and though you make many prayers, I will not hear you, In such a darkness lay the jews, in such a darkness lay the Gentiles. All had sinned, they were all corrupt and abominable in their ways, they were the Children of wrath, and the vessels of destruction. So were they wrapped in the cloud of ignorance, and covered in the shadow of death. Such was the night Saint Paul spoke of, so ugly, so dark, so void of comfort.  
But God gave forth his light to shine upon them, he sent the patriarchs and Prophets, and holy Fathers, he sent unto them Moses and Aaron, and Angels from Heaven, to give out sparks of this light. He made it appear by his Prophet isaiah, Behold, 
Esa. 7.  the Virgin shall conceive, and bear a Son, and she shall call his name Emanuel. In him shall all Israel be saved, he is the light to lighten the Gentiles, his name shall be called wonderful, counsellor, the mighty God, the everlasting father, the Prince of peace: in him shall all the ends of the world be blessed. This light they beheld, when it was not clearly opened unto them, they did see it coming, and rejoiced in it, they were under a Schoolmaster, and had not the perfect knowledge of this light.  
But now God hath scattered all these Clouds, and we behold as in a mirror the glory of the Lord with open face. Our elder Fathers in the old Testament had only a dim candle to guide their Feet, we have the bright Sun beams: They had only the green blade of the Corn, we have the plentiful increase, even as in the time of harvest: they had the shadow, we have the light: they had only a drop to refresh themselves, we have the whole stream of God's mercy powered out upon us.  
Now hath God remembered his holy covenant, and the oath which he swore to our father Abraham: now the word was made flesh, and dwelled with us. The day star is sprung up in our hearts, the Spirit of God hath filled the whole world: the earth is full of his glory. The Idols of the Heathen are fallen, and are put to silence: their greatest mysteries appear to be follies, and are laughed to scorn, the children make games of them in their streets. Satan the Prince of this world, which is the accuser of our brethren, is now cast forth.  
Now is it known, that salvation, and power, and glory belongeth to our God. He hath raised his Christ, and hath established his kingdom, the kings and nations of the world shall walk in his light, and his light shall not be put out, and his kingdom shall have no end. Now is that new Jerusalem, the glorious City of our God revealed from on high: now hath God made the heavens new and a new earth, and hath fixed his Tabernacle and dwelling place among men. The fullness of time is come, the sound of the Apostles is gone through all the earth: the Sun of righteousness hath appeared: he is the light and comfort of the whole world. This is the gracious year of mercy, this is the day which the Lord hath made. Now is the mercy of the Lord showed more and more towards us, and his truth endureth for ever. When Balaam the false Prophet, behold the glory of this time, he broke out and said, Who shall live when GOD doth 
Numb. 24.  this? Who shall live, and see, and enjoy these things?  
Awake therefore, or arise from sleep, the time so requireth: For now is our Salvation nearer than when we believed it. Of those few words, have grown divers senses, all good and godly: yet in my judgement, the simplest and plainest sense is this. When we were heathen, and sat in darkness, we thought we did well, and that we should be saved in that way, in which we walked: and that there was no hope of salvation, but only in that: and we had a great liking in our doings. This is the vanity, and misery of man: oftentimes where he thinketh himself most sure, he is deeply deceived.  
The Turks & the jews at this day, & others the enemies of the cross of Christ, think there is no other true religion but theirs: & in that they are wonderful zealous, and stand in it unto death: no persuasion nor force can remove them. When the people of Ephesus heard of the 
Act. 19  preaching of Paul, they raised uproar, and filled the City full of tumult: they caught Gaius and Aristarchus men of Macedonia, and Paul's companions in his journey, and would have slain them: they made an outcry, saying, Great is Diana of the Ephesians, she is a goddess, she hath made Heaven and Earth, we have put our trust in her, we will call upon her, and she will hear us. Christ showeth his Disciples, 
Mat. 10.  The brother shall betray the brother to death & the father the son, & the children shall rise against their parents, and shall cause them to die, and ye shall be hated of all men for my Name. For zeal to their GOD, the Priests of Baal cut themselves with knives 
1. King 18.  and lancers. Through zeal, many fathers slew their own children, and burnt them quick in fire, in the honour of the Idol Moloch. Circumcelliones, which were a sort of Heretics sprung out of the Donatists about 420. years after Christ, through zeal murdered one another, they threw themselves down from high rocks and destroyed themselves, and thought that, the only way to please God: so hot and fervent was their devotion. The children of light have seldom suffered more, or more willingly, or with more affiance, than the children of darkness: so strived they for God, but against God: and abused his name against himself, and wittingly and willingly went down to Hell. They have great zeal and earnest desire of the glory of GOD, but not according to knowledge. They contented themselves with that they had received of their Fathers, & would seek no further they thought they did serve GOD, but they blasphemed the Name of the Son of God. In such sort did God suffer them to walk in the blindness of their heart. In the latter day many shall say 
Mat. 7.  unto Christ, Lord, Lord, have we not by thy Name prophesied? and by thy Name cast out Devils? & by thy Name done many great works? We have prayed, and given alms for thy sake: was it not done of zeal & devotion towards thee? So well shall they be persuaded of their doings, they shall press boldly to the throne of God's Majesty, and require their meed.  
But Christ shall answer them, I never knew you: you served your fancy, you served not me: your alms, and miracles, and your prayers shall condemn you. Therefore Christ said to the Woman of Samaria, Ye worship that which you know not. You 
john. 4.  are led with a zeal, and follow your Fathers, but are deceived. Even so, he prayed his father for them that crucified him, and stood by, and reviled him, O Father, thou art full of mercy, forgive them, they are moved of zeal, and think they please thee, they know not what they do, they know not thee, nor me thy Son whom thou hast sent. Saint Jerome 
Jerome contra Luciferianos.  saith, Nomine unitatis & fidei infidelitas scriptae est. Infidelity hath been written under the name of faith and unity. For herein they thought themselves good, and holy, and Catholic, if they departed not from the unity of the world. Therefore they followed the general consent of others, they thought themselves (saith he) the true Church, and seemed to follow unity, though in deed they fell to infidelity. Whatsoever is not of faith, is sin: whatsoever 
Rom. 14.  it be, be it never so holy, never so glorious, it is sin, it displeaseth God: the end thereof is destruction.  
Therefore Christ sayeth, I am the light of the world: he that followeth me, shall 
john. 8.  not walk in darkness, but shall have the light of life. So spoke Almighty GOD to 
Deut 5.  his people, Take heed that you do as the Lord your GOD hath commanded you: turn not aside to the right hand, nor to the left. Thou shalt not do the thing that seemeth right in thine own eyes: Thou shalt not follow the zeal of thine own heart. Think that thou mayst be deceived: dispose thyself to hearken to the voice of the Lord: whatsoever he shall command thee, that only shalt thou do. For my thoughts are not your thoughts, neither are your ways my 
Esay. 55.  ways, saith the Lord: For as the heavens are higher than the earth, so are my ways higher than yourwaies, & my thoughts above your thoughts. The will of the Lord is the only measure whereby all truth must be tried. Hereunto the Prophet David humbleth himself, and speaketh unto GOD in this manner, Lighten mine eyes, O lord, O teach me to do thy will, teach me to follow it, & to practise it. Hereof S. Paul speaketh, Understand what the will of 
Ephe. 5.  the Lord is. Leave the pretence of zeal, leave the devotion of your own heart, rest not upon the will of your forefathers, nor of flesh & blood. Learn to feel and taste the will of God, it is good, and gracious, and merciful: thereby direct your steps, therein shall you find the possession of life.  
We were drowned in darkness (saith the Apostle) yet thought we had the light. I myself (saith he) was a blasphemer, and did persecute the Church of God: I followed the way of my fathers, I had a great zeal, and thought I did well, but the way wherein I walked, was slippery, the light was darkness. I delighted in vanity, and had pleasure in leasings. I was blind, yet perceived it not, and therefore was my blindness and misery so much the more.  
But now is our Salvation come near unto us: our bodies are made the Temples of God, and his spirit dwelleth within us. We have the word of life put both in our mouth, and in our heart: the kingdom of God is in the mids amongst us. The Son of God calleth unto us, Come unto me all ye that travel and be heavily laden, and I will refresh you. S, john saith, 
1. joh. 1.  We have looked upon, and our hands have handled the word of life. And again, The 
john. 1.  word was made flesh, and dwelled among us, and we saw the glory thereof as the glory of the only begotten son of the Father, full of grace and of truth. So near is the Lord to them that seek him: So near unto us is our salvation.  
When David heard the voice of the Lord, he awaked and rose up, he gave thanks unto God, and powered out his heart before him, saying, O Lord our Lord, how wonderful is thy Name in all the world? And again, Praise the Lord, O my soul, and all that is within me, praise his holy Name. When the Apostles heard this voice of the Lord, they were awaked, they forsook all they had, they took up their Cross, and went over all the world preaching the Gospel of salvation. When Paul heard the voice of Christ from heaven above, he fell flat on the earth, and being astonished, said, Lord, what wilt thou that I do? I am thy servant, and the son of thy handmaid: make me to do that thou commandest me to do.  
Then could neither life, nor death, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other Creature separate Paul from the love of God which is in Christ jesus our Lord: then he esteemed not to know any thing saving jesus Christ, and him crucified. He broke his sleep, rose up, and went forward. In like manner the Prophet Esay stirreth up Jerusalem, Arise, be bright for the light is come, and the glory of the Lord is risen upon thee. 
Esay. 60.  Know thy time, and the day of thy visitation, awake thou that sleepest, and stand up from the dead, for the Son of God hath shined over thee.  
The Apostle therefore saith, It is now time that we should arise from sleep. We are the children of God, we are the children of the truth, we are the sons of the Prophets, we are they whom GOD hath chosen out of the world. Whosoever putteth his hand to the plough, and looketh back, is unmeet for the kingdom of heaven. These things are sent for our understanding: GOD hath given his word unto us. We have seen the works of God, the dumb to speak, the deaf to hear, the blind to see, the lame to go, the dead to rise and come out of their graves: the Sun to be darkened, the earth to quake, rocks to rent, and the Devil to confess the Son of God: for he was forced to say, Thou art Christ the Son of God. Now doth the kingdom of heaven suffer violence. The night is passed, the day is at hand: we have slumbered enough in ignorance, it is now time, we know the blessings which GOD hath bestowed upon us: it is time we should be thankful, and awake out of the sleep of forgetfulness, that we humble ourselves under the mighty hand of God, and dream no more of our own strength: our conscience is charged: we cannot plead ignorance: it is time that we rise: the mercy of God, the abundance of his blessing, the fear of his judgement, the regard of our salvation so requireth.  
Let us cast away the works of darkness: they be unfruitful, loathsome, and horrible, They darken the heart, and blind the conscience: he that doth them shall be cast into utter darkness. Let us be afraid, let us be ashamed hereof, such things are not fit for the children of light.  
Let us put on the armour of light. God hath chosen us to be his Soldiers, and hath called us forth into the field. Our fight is not against flesh and blood, but against the Devil, the Prince of this world, and the Father of darkness: he rampeth like a Lion, and lieth in wait, and seeketh whom he may devour. All the vanities of this life, our bodies, our own hearts conspire against us: the fight is terrible, the danger great. Let us not be unprovided, let us not stand open to the stroke of the enemy: Let us take unto us the whole armour of God, let our loins be girded with beritie, let us put on the shield of Faith, the breastplate of righteousness, the sword of the spirit, & the helmet of salvation. These be the weapons of righteousness, these be the armour of light. Let us not fear to declare the truth, though thereby we should danger our life. Let us be faithful unto the end, let it appear that the weapons of our warfare are not carnal, but mighty through God to cast down holds, and imaginations, and every high thing that is exalted against God: so shall our armour be complete, so shall we show glorious in the field, and be terrible to the enemy: so shall we stand strong & boldly against sword, and fire, and death: so shall we like faithful Soldiers of our captain Christ, manfully stand against the gates of hell, and resist all the assaults, and quench all the fiery darts of the wicked: then shall we eat of the fruit in the midst of Paradise, and shall receive the Crown of everlasting glory.  
Let us walk honestly, as in the day, not in gluttony & drunkenness, neither in Chambering and wantonness, nor in strife and envying. He setteth down three things, as three botches and carbuncles of the soul: they oppress the body, defile the mind, and break the bond and unity of the Church of God.  
The first is gluttony and drunkenness, the root and mother of all evil: nothing standeth safe, where wine prevaileth. This was the iniquity of Sadome, abundance, and fullness of bread: they abused the gifts of God, to the dishonour of god. This was the cause of all her filthiness, & her filthiness was the cause of her destruction. Here of God speaketh. My chosen people, 
Deut. 32.  My darling is waxed fat: Therefore he forsook god that made him, and regarded not the strong God of his salvation. And again, by the Prophet Esay, The harp, and viol, timbrel and pipe, are in their feasts, but 
Esay. 5.  they regard not the work of the Lord, neither consider the work of his hands. And in the xxiichap. Behold joy and gladness slaying 
Esay. 22.  oxen, and killing sheep, eating flesh, and drinking wine, eating and drinking: for to morrow we shall die. So through gluttony, and drunkenness they despised the threatenings of God, and entered not into the way of repentance, but continued in their sins, and made scorn of the Prophets of God. The people of Israel sat them down to eat and drink & 
Erod. 32.  rose up to play. They forgot God, and the mercies he had showed upon them, and worshipped a golden calf: So gross and so deadly are the clouds of drunkenness. Our Saviour Christ saith, towards the latter day the people shall eat and drink, and be void of care, as in the days of Noah, and destruction shall suddenly fall upon them: therefore Christ saith, Woe be to you that are full, for you shall hunger. 
Luk. 6.   
Many have been slain in the field, but many more have taken their deadly wound by surfeiting: many have been drowned in the sea, but many more have perished by the strength of wine. It is not set down, that the rich glutton was an oppressor, an extortioner, an usurer, or that he came unjustly by his goods, but that he abused the same, that be fared deliciously, and became unthankful: and therefore was punished in hell fire. Then he which before had abundance, and did swimine in wine, had not one drop to quench his thirst. Many make their belly their God. They have more comfort in the caste of sweet fare, then in the consideratioon of the works of God. Their table is turned into a snare, their glory is to their shame. Here will I speak nothing of forcing and quaffing, God keep it far from Christian tables, it is too too wild & barbarous: the heathens hate it, nature abhorreth it, the horse and mule would not use it. S. Augustine saith, Ebrius non peccatum facit, sed ipse totus est peccatum. A drunken man doth not commit sin, but he is altogether sin. And therefore his reward is death. S. Paul saith, Drunkards shall not inherit 
1. Cor. 6.  the kingome of God. They shall drink the cup of the wine of the lords wrath. Therefore Christ saith, Take heed to yourselves, least 
Luk. 21.  at any time your hearts be oppressed with surfeiting, and drunkenness, and the cares of this life: & lest that day come on you at unwares. Therefore saith the Apostle, let us not walk in eating and gluttony: it will drown our senses, it will oppress our nature.  
The kingdom of God is neither meat nor drink: our meat is to do the will of our father. Let us not abuse the creatures of God: Let us eat & drink, that we may live, only to the sustenance of our bodies: that we by the moderate & sober use of those things, may be the better able to follow & please God in our vocation. The meat for the belly, & the belly for the meats: but God shall destroy both it & them. Let us think of the cup which Christ had on the cross: his cup was eisel & tempered with gall: at his hand let us take the cup of thanks giving, and call upon the name of the Lord. Let us whether we eat, or drink, remember who it is that hath bestowed his gifts upon us, and whatsoever we do, let us do it to the glory of God.  
another bo●ch and carbuncle is, chambering, and wantonness. Of this also the Apostle warneth us: for adulterers and fornicators God shall judge, they shall have their part in the lake, which burneth with fire and brimstone, which is the second death: the Lord is the avenger of all such. It is the will of God, that our bodies be kept in holiness, they are the temples of GOD, he hath called us to be vessels of honour, that we should be holy in body and holy in spirit, that we serve him in holiness and righteousness, all the days of our life.  
The last, is strife and envying. We are one body in Christ jesus, we are endued with one spirit, we are members one of another. The Gospel of Christ is the gospel of peace, he hath broken the stop of the partiton wall, he hath set all things at peace. He hath taught us, learn of me, for I am humble & meek. Let us not (saith S. Paul) be desirous of vain glory, provoking 
Gal. 5.  one another, envying one another. Let not one of you say, I am Paul's, and another, I am Apollo's, the body of Christ is one, it is not divided. If you bite and devour one another, take heed lest you consume one another. If there be envying, and strife, and dissensions among you, you are yet carnal, you savour not of the spirit of God. You are but a little flock, the world hateth you, join together, love one another, bear you one another's burden, and so fulfil the law of Christ. The fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, & temperancy. Love suffereth long, it is bountiful: love envieth not: love doth not boast itself: it is not puffed up: it disdaineth not: it seeketh not her own things: it is not provoked to anger: it thinketh not evil: it rejoiceth not in iniquit●e, but rejoiceth in the truth: it suffereth all things: it believeth all things, it hopeth all things: it endureth all things: love is the bond of perfection. The servant of Christ is not quarrelous: let us keep the unity of the spirit in the bond of peace. Let not dissension or malice trouble our hearts, let us walk after this manner, and so, let us glorify God in our mortal bodies. Let us avoid these things, gluttony, drunkenness, chambering & wantonness, strife and envying. They be the unfruitful works of darkness: the way of them leadeth unto damnation.  
But put you on the Lord jesus Christ.  
If we behold ourselves, & consider our own nakedness, we shall find, that by nature we are nothing else but the children of wrath. Who can call that clean, that is conceived of unclean seed? David saith Behold, I am conceived in sin, my sins have over gone my head, there is no health in my flesh. None that liveth shallbe justified in thy sight, who can understand his faults? Cleanse me from my secret fultes. job saith, Verebar omnia opera mea, I stood in fear 
job. 9  of all my works, knowing that thou wilt not judge me innocent. Again, The stars are unclean 
job. 25.  in his sight: How much more man a worm, even the son of man which is but a worm? In like sort saith isaiah, We have all 
Esa. 6, 4.  been as an unclean thing and all our righteousness is as filthy clouts, Our virtue, our holiness, our fasting, our prayers are filthy, when they come to his sight. We can not say, our heart is clean. We can not say, we have not sinned. God hath shut up all in unbelief, that he may have mercy upon all. That is borne of the flesh, is flesh. The spirit fighteth against the flesh, and the flesh against the spirit. Open shame belongeth to us, and to our fathers. Cursed is he that abideth not in all things that are written in the book of the law. And whosoever offendeth in one, is made guilty of all the commandments. When the miserable and writched soul boasteth itself, saying, I am rich, and increased with goods & have need 
●euel. 3.  of nothing, the spirit of God maketh answer, Thou art wretched, and miserable, & poor, and blind, and naked. Thou hast nothing to put upon thee, to cover thy shame. I counsel thee to buy of me, gold tried by the fire, that thou mayest be made rich: & white raiment, that thou mayest be clothed, & that thy filthy nakedness do not appear: and anoint thine eyes with eye salve, that thou mayest see. The same spirit in the Apostle, giveth this counsel, that we put on us jesus Christ. Let him cover us with his body, and with his blood, as with a garment: his blood hath cleansed us from all our sins. He is the lamb of God that taketh away the sins of the world. He is become unto us, wisdom, and righteousness, & sanctification, & redemption. S. Jerome saith S● merita nostra consideremus, desperandum 
Hier. in 64. Esa.  est. If we weigh our own deservings, if we appear in our own apparel, we must despair. And Basil saith, Qui non fidit recte factis nec sperat ex operibus justificari, solam habet spem salutis miserecordias domini. He that trusteth not to good deeds, nor hopeth to be justified by his works, hath no other hope of salvation but by the mercies of the Lord.  
Let us therefore put on us jesus Christ. Let us cover us under his apparel, as jacob covered himself under the coat of his brother Esau, & so let us present ourselves before our heavenly father. The phrase of putting on is usual: whereby he meaneth, we must be wholly clad, & possessed with Christ. In like phrase it is said in the twelve of the revelation. There appeared 
reve. 12.  a great wonder in heaven, a woman clothed with the sun. And in the 104. psalm. My soul praise thou the Lord O my God 
Psal. 104.  thou art exceeding great, thou art clothed with glory & honour. And which covereth himself with light, as with a garment. And to the Colos. Put on tender mercy, kindness. humbleness of mind, meekness, long suffering. 
Colos. 3.  Chrisostome saith, Dominum ipsum, quod horribile est vestimenti loco tradit. Behold, he giveth us Christ to be put on as a garment, 
Chrisost. serm. 24. in 13. Rom.  which is a heinous thing to be spoken. It passeth all sense of nature, it passeth the judgement of flesh and blood.  
Here remember, these words may not be taken, as if christ were a material & earthly coat, made of cloth to cover our bodies: they are spiritual words, & have a spiritual understanding. Chrisostome saith, Omnia tibi factus est Christus mensa, vestimentum, domus, caput, et radix. 
Ad populum Antiochenum hom. 21 Orig. in Exodum cap. 15. hom. 7. Nazianz, in Psal. 44.  Christ is become all things for thee thy table, thy garment, thy house, thy head, & thy root. Origen saith, verbum dei et caro dicitur, et panis, et lac, et holera. The word of God is called flesh, and bread, & milk, and herbes-Nazianzen also saith, Quemadmodum dominus jesus appellatur vita, via, panis, vitis, lux vera, et mill alia: ita etiam appellatur gladius. After the same manner, as our Lord jesus Christ is called the life, the way, the bread, the wine, the true light, and a thousand things else: so is he also called the sword.  
He is spiritually a table, a garment, a house, a root, a head, flesh, milk, herbs, the way, the light, a sword, bread or drink: we dwell in him spiritually, we are clothed with him spiritually. We grow out of him, and walk upon him, and are made one with him, even members of his body, spiritually. We do spiritually eat him and drink him, we live by him spiritually, we eat him by hearing, and digest him by faith. Origen saith, appallatur panis vitae, ut habeat gustus 
Hom. 2. in cantica.  animae quod degustet, he is called the bread of life that the soul may have whereon to feed.  
O brethren, O that we had senses to feel this food, that we could savour of the bread of life, and taste and see how sweet the Lord is: he that thus tasteth of this bread shall live for ever.  
Chrisostome saith, Dentes inserimus in earns Christi. We thrust our teeth into the flesh of 
Chrisost. in enceniis. Cip. de caena domini.  Christ. And Cyprian, Intra ipsa vulnera redemptoris nostri linguam figimus. We fasten our tongue within the wounds of our redeemer. These be vehement and spiritual kind of speeches, to raise up our senses, and to teach us to feel the unspeaeable sweetness of this heavenly feeding.  
Likewise said Bernard, Desidero totum Christum videre et tangere, et non id solum, sed accedere 
Bern. de a more Dei. cap. 1.  usque ad sanctum vulnus lateris eius, ostium arcae quod factum est in latere, ut intrem totus usque ad cor jesu. I desire to behold whole Christ, & to touch him: & not so only, but also to come to the holy wound of his side, which is the door that was made in the side of the ark, that I may enter wholly, and go in, even unto the heart of jesus. Thus are we taught to lift up our hearts. and to seek those things which are above, where Christ sitteth at the right hand of God. Why should we then follow the fleshly error of the Capernaites: why should we be so insensible in heavenly things: Let us have some feeling hereof in our heart Solomon saith, The wise man's eyes are in his head, but the fool walketh in darkness. 
Ecclesi. 2.  Our saviour therefore saith The words that I spoke unto you, are spirit and life. To eat 
joh. 6  the body of Christ, and to drink his blood, is not the part of the body: it is rather a work of our mind. And therefore, S. Ambrose saith, Non corporali tactu Christum, sed fide tangimus. We 
In Lucam. lib. 10. cap. 24.  touch not Christ by bodily touching, but we touch him by faith. And again Stephanus in terris positus, Christum tangit in caelo. Stephen being in the earth toucheth Christ being 
Serm. 58.  in heaven. By faith therefore we eat Christ, and by faith we drink Christ: by faith we are appareled and clothed with Christ. And this is that the Apostle, saith, Put ye on the Lord 
Psal. 23.  jesus Christ. Let us be incorporate in him. Let God see nothing in us but the image of his son, so shall he dwell in us, & we in him.  
Take no thought for the flesh, to fulfil the lusts thereof.  
The sons of God rest upon the providence of God their father, He giveth them water out of the rocks: he raineth down bread from heaven: he openeth his hands, and filleth every living thing with his blessing. The Prophet saith, The Lord is my shepherd, I shall not want. The things of this world shall have an end, 
1. Tim 5.  they fade away and will not continue. If riches abound, we must not set our heart upon them, but rather be careful for the life to come. We must seek the kingdom of God, & the righteousness thereof: then all these things shallbe ministered unto us.  
He doth not forbid honest & moderate forecast and, provision: as if it were not lawful for Christians, to deal in matters appertaining to the good estate of this life. For he hath said unto Timothy, If there be any that provideth not 
1. Tim. 5.  for his own, & namely for them of his household, he denieth the faith, & is worse than an infidel again he saith, no man ever yet hated 
Ephel. 5.  his own flesh, but nourisheth it, and cherisheth it. Again, writing to Timothy, drink no longer water, but use a little wine for thy 
1. Tim. 5.  stomachs sake, and thine often infirmities. In which speéches, he showeth we are bond to nourish, and feed, and be careful for our bodies.  
Though the conversation of the faithful be in heaven and they seek after the things which are on high, yet whiles they pass the pilgrimage of this life, they must needs have the fellowship and company of their natural bodies: the which they must not so weaken, that thereby they shall become unprofitable, and not able to do service in the Church of god: and yet so keep them under, that they may be made obedient to the spirit.  
Only we may not be over careful. To take great care for the body, is to cast away all care for the soul. For they that will be rich, fall into temptation & snares, and into many 
1. Tim. 6.  foolish and noisome lusts, which drown men in perdition and destruction: for the desire of money is the root of all evil, which whiles some lusted after, they erred from the faith, and pierced themselves with many sorrows. Of this care speaketh our saviour, It is easier for a Camel to go through the eye of a needle, then for a rich man to enter 
Mat. 19  into the kingdom of God.  
No care can satisfy the uncontented mind. The righteous eateth, & is satisfied: but the 
Pro. 13.  belly of the wicked ever wanteth. He hath enlarged his desire as hell, and ladeth himself with thick clay, he increaseth that which is not his, and cannot be satisfied. The horse leech 
Pro. 30.  hath two daughters, which cry, give, give. There be there things y● will not be satisfied: Yea, four y● say not it is enough. They care not by what means they make their gains, they live in usury, a most filthy trade, a trade which God detesteth, a trade which is the very overthrow of all Christian love. They eat up the people as they eat bread. Such are the ways of every one, that is greedy of gain, He would take away the life of the owner's thereof. 
Pro. 1.  They have hardened their heart against God, they do not serve God, but Mammon.  
But their gain shall be to their loss, & their money, to their destruction. He that giveth his money unto Usury, shall not dwell in the tabernacle of the Lord, nor rest upon his holy mountain.  
We have here no continuing City, we are strangers as were all our fathers before us. If we gather riches to ourselves, & be not rich in God, he shall say unto us, O fool, this night will they fetch away thy soul from thee: Then whose shall those things be which thou hast provided: Let him therefore that hath this worlds goods, be as if he had them not. They are the gifts of God. The Lord giveth them and the Lord taketh them away. Settle not your hearts upon them. As they come, so will they fade away: they be uncertain, they will deceive you. Set your desire upon heavenly things, seek after the life which is to come in the land of the living. When we shall see those unspeakable joys, we shall perceive, that all the pleasures of this life, in comparison of them were nothing.  
Now, somewhat more specially to apply the words of the Apostle to this present time. It is now time also, that we should arise from sleep. God hath delivered us also from the night. We may say, This is the day which the Lord hath made: Let us rejoice and be glad in it. We may say, he hath showed his mercies towards us, and the truth of the Lord endureth for ever.  
Let us look back to the time late passed, and behold the night of error, and ignorance. What shall I say? Where should I begin, or how may I end? The matter is of great compass: the time I have to speak is but short: and I have no delight to speak of darkness. After God had delivered the people of Israel, and given them passage through the red sea, Marry the Prophetess, sister of Aaron looked back into Egypt. There she remembered Pharaoh, and his cruelty, how he plagued the children of God: she remembered how by a mighty hand and out stretched arm, he delivered them, and wrought his wonders upon Pharaoh, and all the land of Egypt. She looked back upon the great darkness, and upon the frogs, and flies, and botches: she beheld the waters turned into blood, the killing of the first borne of man and beast, the overthrow of Pharaoh and all his Charets in the mids of the sea. And therefore she answered the men, sing ye 
Exod. 15.  unto the Lord, for he hath triumphed gloriously: The horse and his rider hath he overthrown in the sea.  
Even so, let us cast back our eyes, & make a view of the Church. Loath I am to speak of it: Yet it is needful to say somewhat thereof, that we way rejoice in our deliverance. All things were done in a strange tongue: the priest spoke, and the people heard they knew not what. No man could say Amen to their prayers. The matters were such, that he might be reckoned happy which heard them not. They abused the Church of God with vain fables. If you doubt hereof read their Legends and festivals. They know this, they acknowledge it. It might well be spoken of them which Hilary 
Hilar. con. Auxentisi.  said, Sanctiores sunt aures populi quam corda sacerdotum The ears of the people are more holy, than the hearts of the Priests.  
I beseech you, mark the form and fashion of their prays. To the blessed virgin, they said, ave Maria, salus, et consolatrix vivorum et mortuorum, Hail Marry, the saviour & comforter, both of quick & dead. And again, O gloriosa virgo Maria, libera nos ab omni malo, et a paenis inferni. O glorious virgin Mary, deliver us from all evil, & from the pains of hell. Again, Monstra te esse matrem, show that thou art a mother. They call her, Regina Coeli, domina mundi, unica spes miserorum, Queen of heaven, Lady of the world, the only hope of them that be in misery. It were tedious, and unpleasant to recite the like their blasphemies. How did these men account of the cross and passion of Christ? What leave they to be wrought by the price of his blood? To speak nothing of the multitude of their intercessors and patrons, of their false miracles, of their deceivable merits and works of supererogation: how fowl a kind of Idolatry was it, to worship the image with the self-same honour, wherewith they worship the thing itself, that is represented by the Image? As, if the thing itself be worshipped with godly honour, then must the Image thereof be worshipped with godly honour.  
The holy Scriptures, which are the light to direct our ways, and the power of God to save our souls, were hid under a bushel. Whosoever built himself and his faith upon them, was adjudged an Heretic. Marriage was forbidden, and fornication suffered. They did not only devour widows houses, but drew to themselves the fat of the land, by pretence of their long prayers. I spare your chaste and godly ears: otherwise, I were able to rehearse many their foul abuses, and works of darkness.  
Yet will I show you one of their nightbirds, lately hatched in the nest of all superstition. It is the Agnus dei, here it is. It was lately consecrate by the holy Father, and sent from Rome. They teach, that by the virtue of their consecration, (or rather conjuration) and blessing, these little things have power to defend the faithful from lightning and tempest.  
O merciful God, what hath the Pope to do with the lightning: what can a piece of wax prevail to the staying of a tempest? The Lord of heaven and earth, it is he that sendeth forth lightnings, and raiseth up tempests. Fire and 
Psal. 148.  hail, snow and vapours, stormy wind execute his word. God will send forth his lightning and consume them. Behold (saith 
jere. 23.  jeremy) the tempest of the Lord goeth forth in his wrath, and a violent whirl wind shall fall down upon the head of the wicked.  
O, what a shepherd is he, that now in this light of the day, thus mocketh and deceiveth the lambs and sheep of Christ? Is this to worship Christ in spirit and truth? Is this the hope we have in Christ? Is this the profession of the Gospel? Is this the will of GOD, to commit our lives to so vile a cake? Howbeit, there is no cause why any man should marvel hereat. For, ignorance which is the mother of error, by their own confession, is become the mother of devotion: and these be the fruits, and children of blindness and ignorance. I will speak nothing of that man from whence this gear cometh. Would God he were the man he would seem to be. But if the light itself be darkness, how great then is the darkness? Yet they say of him, his voice must be received, as the voice of Peter, and the word of God himself must take authority and credit of him. Thus hath he come between, like a Cloud, and eclipsed the sun of God's glorious Gospel.  
If we behold either their Schools, or their Churches, their quire, their pulpit, their prayers, their Sacraments, their Clergy, their people, their doctrine, or their life: we may truly say as the Prophet said, Surely our fathers have inherited lies, and vanity, 
jere. 16.  wherein was no profit. We may truly say, the Law hath perished from the Priest, & counsel from the wise, and the word from the Prophet: the blind did lead the blind, they have turned silver into dross, and fed the people with chaff, in steed of wholesome and good meats. Blessed be the name of God, who hath given us eyes to espy their dealings, and hath revealed unto us his word, to guide our feet into the way of peace.  
I know these things are defended boldly and obstinately: no marvel. For the Apostle saith, They have not all obeyed the Gospel. 
Rom. 10.  There have been, that have called the light darkness, and the darkness light. If our Gospel be hid (saith he) it is hid in them that perish, in 
2. Cor. 4.  whom the God of this world hath blinded the minds.  
I will not here make answer to any particular, albeit occasion be offered, and happily it be looked for. Contention and quarrels have no end: All doctrine shall be brought to trial, the day of the Lord shall reveals errors, and give witness for the truth. God will turn all to his glory. What so ever stir is raised up against the truth, it is but a smoke, it will soon fade and come to nothing.  
There are this day many, to all appearance godly men, of good life, of righteous dealing, of great zeal and conscience: but yet have not eyes to see these things. I protest in their behalf, as did Paul, they have a great zeal of God's glory, would God it were according to knowledge. We may say with the Prophet, O Lord, thy judgements are like a great 
Psal. 36.  deep. Who hath known the mind of the Lord: or, who is of his counsel: God knoweth his time. He hath the key of David, he openeth, and no man shutteth: he is the Father of lights. We are in his hand, both we and all our counsels: God grant we may put off all fleshly affections, and put on jesus Christ, and that all the earth may see his glory.  
Now on the other side, let us consider how mercifully God hath dealt with us. He hath restored unto us the light of his Gospel, and hath taught us the secrets of his heavenly will. We hear him talk with us familiarly in the Scriptures. as a father talketh with his child. Thereby he kindleth our faith, and strengtheneth our hope: thereby our hearts receive joy and comfort. We have the holy ministration of the Sacraments: we know the covenant of baptism: we know the covenant and mystery of the lords Supper. We fall down together, and confess our life before God: we pray together, and understand what we pray. This was the order of the Primitive Church: this was the order of the Apostles of Christ. If we compare this with the former, we shall soon see the difference between light and darkness.  
The kingdom of God now suffereth violence. The sound of the Gospel hath gone over all the world, and the whole world is awaked therewith, and draweth to it. The sun is risen, the day is open: God hath made his kingdom wonderful among us. It is now time, now is it time that we should arise from sleep: for now is our salvation near. Now it is in our mouth, we can speak of it: GOD grant it may be nearer us, even in our hearts. The night is past, GOD grant it be passed for ever: that we be never again thrown into the darkness of death: that the word of life, the truth of Christ, be never again taken from us. And it shall never be taken away, if we be thankful. unkindness can never scape unplagued. Let us wake, let us wake, our sleep is deadly. Let us pray to GOD to awake us: he is able to raise the dead. Our Saviour saith, The hour shall come, when 
john. 5.  the dead shall hear the voice of the Son of God, and they that hear it, shall live. Lazarus was dead, yet he heard the voice of Christ, and rose up again, and came abroad.  
Let us put on jesus Christ, let it appear upon us that we wear him, let us not be ashamed of his Gospel, it is the power of God to salvation. If we be ashamed of him and of his words, he will be also ashamed of us, when he cometh in the glory of his father, with the holy Angels.  
Let us cast away the works of darkness, and all doctrines of superstition and ignorance. Let us behold the troubles and miseries of other countries. Heaven and earth, our brethren, the care of our salvation, the Son of God himself put us in mind, that it is now time.  
Whiles we have time, let us do good: let us seek God whiles he may be found. The Lord waiteth when he may show his mercies: Let us turn unto him with an upright heart. So shall he turn to us: so shall we walk as the children of light, so shall we shine as the sun in the kingdom of our Father, so shall God be our God, and will abide with us for ever.  
And thou, O most merciful Father, we beseech thee for thy mercy sake, continue thy grace and favour towards us: let the sun of thy Gospel never go down out of our hearts, let thy truth abide, and be established among us for ever. Help our unbelief, increase our faith, give us hearts to consider the time of our visitation: Apparel us thoroughly with Christ, that he may live in us, and so thy Name may be glorified in us in the sight of all the world.  
Amen.  
FINIS.   

¶ Ornatissimo viro Thomae Randolpho armigero serenissimo ad Scotos Legato integerrimo.  

QVis te iunxit amor docto Randolphe juello  
Oxonia, exilium, musa, laborque notant.  
Et, quod ad exequias defuncti ducere plectrum  
Triste, Buchananos Patritiosque facis:  
(Quis tibi gratus erit pro tali munere?) certè  
Auctior hoc studio gratia facta tua est.  
Nec nihil ex illo referes. Sacra signa redemptor,  
Essent ut fidei tessera fida, dedit.  
Haec tuus exposuit sanctè; tibi dedico: ne sit  
Tam rarae, & fidei tessera nulla, piae.  
Tuae dignitatis studiosus johan. Garbrandus.    

❧ A treatise of the Sacraments gathered out of certain Sermons, which the Reverend Father in God, Bishop jewel, preached at Salisbury.  
I Have opened unto you the contents of the lords prayer, & showed you upon whom we ought to call, & what to ask: and the articles of our Christian faith, in God the father, the son, & the holy Ghost, of the church, of remission of sins, of the resurrection, & of life everlasting, etc. And I have opened unto you the ten commandments, & in them what our duty is towards God, towards our Prince and magistrates, towards our parents, towards our neighbour, & towards ourselves. All this have I done simply, & plainly, without all show of learning, that it might the better sink into our hearts.  
Now I think good to speak of the Sacraments of the Church, that all you may know what they are, because you are all partakers of the holy sacraments. Christ hath ordained them, that by them he might set before our eyes the mysteries of our salvation, and might more strongly confirm the faith, which we have in his blood, & might seal his grace in our hearts. As Princes seals confirm and warrant their deeds and charters: so do the Sacraments witness unto our conscience, that God's promises are true, and shall continue for ever. Thus doth God make known his secret purpose to his Church: first, he declareth his mercy by his word: then he sealeth it, and assureth it by his sacraments. In the word we have his promises: in the sacraments we see them.  
It would require a long time, if I should utter that might be said in this matter: especially in laying open such errors and abuses, as have crept into the Church. But I will have regard to this place, and so frame my speech, that the meanest & simplest may reap profit thereby. That you may the better remember it, I will keep this order. I will show you, what a Sacrament is: Secondly, who hath ordained them: thirdly, wherefore they were ordained, and, what they work in us: four, how many there are: and then I will briefly speak of every of them.  
A Sacrament is an outward and visible sign, whereby GOD sealeth up his grace in our hearts, to the confirmation of our Faith. Saint Augustine saith, Sacramentum est invisibilis gratiae visibile signum. A Sacrament is a visible sign of grace invisible. And that we may the better understand him, he telleth us what thing we should call a sign. A sign, is a thing 
Aug. de doct. Chri. li. 2. ca 1  that besides the sight itself, which it offereth to the senses, causeth of itself some other certain thing to come to knowledge. In Baptism, the water is the sign: and the thing signified, is the grace of God. We see the water, but the grace of God is invisible: we cannot see it. Moreover he saith, Signa, cum ad res divinas 
Ad Marcellinum epist. 5.  adhibentur, Sacramenta vocantur. Signs, when they be applied to godly things, be called sacraments. The signification and substance of the sacrament, is to show us, how we are washed with the passion of Christ, and how we are fed with the body of Christ. And again, If Sacraments 
Aug. epist, 23. ad Bonifacium.  had not a certain likeness, and representation of the things whereof they be sacraments, than indeed they were no sacraments. And because of this likeness which they have with the things they represent, they be ofttimes termed by the names of the things themselves. Therefore after a certain manner of speech (and not otherwise) the Sacrament of the body of Christ, is the body of Christ, & the Sacrament of the blood of Christ, is the blood of Christ: so the sacrament of faith, is faith.  
Who hath ordained the Sacraments? Not any Prelate, not any Prince, not any Angel, or Archangel, but only God himself. For, he only hath authority to seal the charter, in whose authority only it is to grant it. And only he giveth the pledge, and confirmeth his grace to us, which giveth his grace into our hearts. Chrisost. saith, Divinum & integrum non esset mysterium, si quicquam ex te adderes. The mystery 
Hom. 7. in 1. Corin.  were not of God nor perfect, if thou shouldest put any thing to it. In the days of Noah, when God determined to be merciful unto his people, and never to drown the whole world with water, he said, I have set my bow in the cloud, and it shallbe for a sign of the covenant 
Gen. 9  between me and the earth and when I shall cover the earth with a cloud, and the bow shallbe seen in the cloud, then will I remember my covenant which is between me & you, and between every living thing in flesh, and there shallbe no more waters of a flood to destroy all flesh.  
In like manner, when God would witness & 'stablish to Abraham & his seed after him, the promise of his mercy: he himself ordained a sacrament to confirm the same: This is my covenant which ye shall keep between me & you, & thy 
Gen. 17.  seed after thee. Let every man-child among you be circumcised. Thus God ordained that sacrament of circumcision. This sacrament was a seal of God's promise to Abraham, & a seal of Abraham's faith, & obedience towards God. By this sacrament man was bound to that Lord: & by that same sacrament God vouchsafed to bind himself to man. But how is the sacrament form? of what parts is it made? August. saith, Accedat verbum 
Tract. 80. in 13. joh.  ad elementum, & fit sacramentum. join that word of Christ's institution with the sensible creature, & thereof is made a sacrament. joyve the word to the creature of water, and thereof is made the sacrament of Baptism: take away the word, than what is the water other then water? The word of God & the creature make a sacrament.  
But why were sacraments ordained? he telleth you: In nullum noncem religionis, ceu verum etc. Men 
Lib. 19 contra Faust. cap. 11.  cannot be gathered together to the profession of any religion, whether it be true or false: unless they be bound inthe fellowship of visible signs or sacraments. The first cause why they were ordained, is, that thereby one should acknowledge another, as fellows of one household, & members of one body. So was all Israel reckoned the children of Abraham, because of their circumcision, & all such as were uncircumcised, were cut off from the people, & had no part in the common wealth of Israel, because they were uncircumcised: Even as we take them that are not baptized, to be none of our brethren, to be no children of God, nor members of his Church, because they will not take the Sacrament of Baptism.  
another cause, is, to move, instruct, and teach our dull and heavy hearts, by sensible creatures, that so our negligence in not heeding or marking the word of God spoken unto us, might be amended. For if any man have the outward seal, and have not the faith thereof sealed within his heart, it availeth him not: he is but an hypocrite and dissembler. So the circumcision of the foreskin of the flesh, taught them to mortify their fleshly affections, and to cut off the thoughts and devices of their wicked hearts. Therefore said Stephen to the jews, Ye stiffnecked, & of uncircumcised hearts & ears, 
Act. 7.  you have always resisted the holy Ghost.  
So, when in Baptism our bodies are washed with water, we are taught that our souls are washed in the blood of Christ. The outward washing or spriukling, doth represent the spriukeling and washing which is wrought within us: the water doth signify the blood of Christ. If we were nothing else but soul, he would give us his grace barely and alone, without joining it to any creature, as he doth to his Angels: but seeing our spirit is drowned in our body, and our flesh doth make our understanding dull: therefore we receive his grace by sensible things.  
Chrysost. saith, Aliter ego, & aliter incredulus disponitur. Ille cum etc. I am otherwise affected, 
Hom. 7. in 1. Cor.  them is he which believeth not. When he heareth of the water of Baptism, he thinketh it is nothing else but water: But, I see (not the creature only, which mine eyes do see, but also) the cleansing of my soul by the holy Ghost. He thinketh that my body oneli is washed: I believe, that my soul is thereby made pure & holy: and withal I consider Christ's burial, his resurrection, our sanctification, righteousness, redemption, adoption, our inheritance, the kingdom of heaven, & the fullness of the spirit. For I judge not of the things I see by my bodily eyes, but by the eyes of my mind.  
When one that is unlearned, and can not read, looketh upon a book, be the book never so true, never so well written, yet because be knoweth not the letters, and cannot read, he looketh upon it in vain. He may turn over all the leaves, and look upon all, and see nothing: but another that can read, & hath judgement to understand, considereth the whole story, the doughty deeds, grave counsels, discrete answers, examples, promises, threatenings, the very drift, & meaning of him that wrote it. So do the faithful receive the fruit & comfort by the Sacraments, which the wicked & ungodly neither consider, nor receive. Thus do the sacraments lead us, & instruct us to behold the secret and unknown mercies of God, and to carry ourselves to the obedience of his will. And this is the other cause, why sacraments were ordained.  
thirdly, they are seals and confirmations of God's promise. S. Paul saith, Abraham received 
Rom. 4.  the sign of circumcision, as the seal of the righteousness of the faith, which he had when he was uncircumcised. By these, we stoy the mouth of heretics. For, if they deny that our Lord jesus Christ was delivered to death for our sins, & is risen again for our justification: we show them our sacraments, that they were ordained, to put us in remembrance of Christ, and that by the use of them, we show the Lords death till he come. We tell them, these are proofs, and signs, that Christ suffered death for us on the cross. As Chrisostome saith, Laying out these 
Chrisost. in Mat. hom. 83.  mysteries, we stop their mouths.  
What? Are they nothing else but bare and naked signs? God forbidden. They are the seals of God, heavenly tokens and signs of the grace, and righteousness, and mercy given and imputed to us. Circumcision was not a bare sign. That is not circumcision, which is outward in the flesh, saith Paul, but the circumcision of 
Rom. 2.  the heart. And again, In Christ ye are circumcised with circumcision made without hands, 
Coloss. 2.  by putting off the sinful body of the flesh, through the circumcision of Christ. Even so is not Baptism ante bare sign. Baptisma eius, 
Ad Hebr. hom. 16.  saith Chrisostome, etiam passio eius est. Christ's baptism, is Christ's passion. They are not bare signs: it were blasphemy so to say. The grace of God doth always work with his Sacraments: but we are taught not to seek that grace in the sign, but to assure our selves by receiving the sign, that it is given us by the thing signified. We are not washed from our sins by the water, we are not fed to eternal life by the bread and wine, but by the precious blood of our saviour Christ, that lieth hid in these Sacraments.  
Bernard saith, Datur annulus ad investiendum, etc. The fashion is to deliver a ring, when seisin 
Serm. de coena Do.  and possession of inheritance is given: the ring is a sign of the possession. So that he which hath taken it, may say, the ring is nothing, I care not for it: it is the inheritance, which I sought for. In like manner when christ our Lord drew nigh to his passion, he thought good to give seisin & possession of his grace to his disciples, & y● they might receive his invisible grace by some visible sign  
Chrisost. saith, In nobis non simplex aqua operatur 
Hom. 35. in johan.  sed cum accepit gratiam spiritus, abluit omnia peccata. Plain or bare water worketh not in us, but when it hath received the grace of the holy Ghost, it washeth away all our sins. 
Amb. de Sac. lib. 1. cap. 5.  So saith Ambrose also, Spiritus sanctus descendit, & consecrat aquam. The holy Ghost cometh down, & halloweth the water. And, Praesentia Trinitatis adest. There is the presence of the 
Ciril. in joh. lib. 2. cap. 42.  Trinity. So saith Ciril, Quemadmodum viribus ignis aqua etc. As water thoroughly heat with fire, burneth as well as the fire: so the waters which wash the body of him that is baptised, are changed into divine power, by the working of the holy ghost. So said Leo, sometimes a bishop of Rome: Dedit aquae, quod 
Leo. Ser. 5. de nat. Dom.  dedit matri. Virtus enim altissimi, & obumbratio Spiritus sancti, quae fecit ut Maria pareret salvatorem, eadem fecit, ut regeneret unda credentem. Christ hath given like pre-eminence to the water of Baptism, as he gave to his mother. For, that power of the highest, and that overshadowing of the holy Ghost which brought to pass, y● Marry should bring forth the saviour of the world, hath also brought to pass, that the water should bear a new, or regenerate him that believeth.  
Such opinion had the ancient learned fathers, and such reverent words they used, when they entreated of the Sacraments, For, it is not man, but God which worketh by them: yet is it not the creature of bread or water, but the soul of man, that receiveth the grace of God. These corruptible creatures need it not: we have need of God's grace. But this is a phrase of speaking. For the power of God, the grace of GOD, the presence of the Trinity, the holy Ghost, the gift of God, are not in the water, but in us. And we were not made, because of the sacraments: but the sacraments were ordained for our sake.  
Now, for the number of Sacraments, how many there be: it may seem somewhat hard to say, & that it cannot be spoken without offence. For men's judgements herein have swerved very much: some have said, there are two: others three: others four: and others, that there are seven Sacraments. This difference of opinions standeth rather in terms, then in the matter. For a Sacrament in the manner of speaking which the Church useth, & in the writings of the holy scripture, & of ancient fathers sometimes signifieth properly every such Sacrament which Christ hath ordained in the new Testament, for which he hath chosen some certain element, and spoken special words to make it a Sacrament, and hath annexed thereto the promise of grace: sometimes it is used in a general kind of taking, and so every mystery set down to teach the people, and many things that indeed and by special property be no sacraments, may nevertheless pass under the general name of a Sacrament.  
The sacraments instituted by Christ, are only two: the sacrament of Baptism, & of our Lord's Supper, as the ancient learned fathers have made account of them. S. Ambrose having occasion of purpose to entreat of the Sacraments, speaketh but of two. De Sacramentis, saith he, 
Lib. 1. de Sac. cap. 1.  quae accepistis, sermonem adorior. I begin to speak of the Sacraments which you have received. And yet in his whole treatise divided into six books, he writeth but of two: his book is extant if any man doubt this, he may see it.  
S. Augustine reckoneth them to be but two: Haec sunt ecclesiae gemina Sacramenta. These be 
De Symb. ad catachumen. Lib. 3. ca 9 de doct. Christ.  the two Sacraments of the church. Again he saith, Quaedam pauca pro multis, eademque factu facilima, etc. Our Lord & his Apostles have delivered unto us, a few sacraments in steed of many: & the same in doing most easy, in signification most excellent, in observation most reverend, as is the Sacrament of Baptism, and the celebration of the body and blood of our Lord. Thus Augustine and Ambrose, unto whom I might also join other ancient fathers, reckon but two Sacraments. Let no man then be offended with us for so doing: we do no new thing, but restore the ordinance of Christ, and keep the example of the holy fathers.  
What then: Do we refuse confirmation, penance, orders, and matrimony: Is there no use of these among us? do we not allow them: yes. For we do confirm and teach repentance, & minister holy orders, and account matrimony, & so use it, as an honourable state of life. We visit the sick among us, and anoint them with the precious oil of the mercy of God. But we call not these sacraments, because they have not the like institution. Confirmation was not ordained by Christ: penance hath not any outward element joined to the word: the same may be said of orders. And matrimony was not first instituted by Christ: for God ordained it in paradise long before. But in these two, we have both the element and the institution. In Baptism, the element is water, in the Lord's Supper, bread and wine. Baptism hath the word of institution. Teach all nations, baptizing them in the name of the 
Mat. 28.  Father, and the Son, and the holy Ghost. The Lord's supper in like manner hath the word of institution, Do this in remembrance of me. 
Luke 22.  Therefore these two are properly and truly called the Sacraments of the Church, because in them the element is joined to the word, and they take their ordinance of Christ, and be visible signs of invisible grace.  
Now, whatsoever lacketh either of these, it is no Sacrament. Therefore are not the other five, which are so reckoned, and make up the number of seven, in due signification and right meaning, taken for sacraments. For, in such sort as these are called sacraments, that is, because they signify some holy thing, we shall find a great number of things, which the godly learned Fathers have called Sacraments, and yet I trow, we must not hold them as sacraments ordained to be kept and continued in the church: for than should there be not seven, but seventeen sacraments.  
S. Bernard calleth the washing of the Apostles feet a sacrament, Ablutio pedum sacramentum 
Serm. de coena Dom.  est quotidianorum peccatorum. The washing of feet, is the Sacrament of daily sins. So Leo calleth the cross of Christ a sacrament. Crux Christi quae saluandis est impensa fidelibus, & sacramentum 
Serm. 2. de resur. D.  est, & exemplum The cross of Christ, which was given to save the faithful, is both a Sacrament, & also an example. Tertullian calleth the whole state of Christian faith, Religionis Christianae Sacramentum. The sacrament 
Lib. 4. contra Martion.  of Christian religion. S. hilary in divers places saith, Sacramentum orationis, sacramentum esuritionis, sacramentum sitis, sacramentum fletus, sacramentum scripturarum. The sacrament of prayer, the sacrament of fasting, the sacrament of thirst, the sacrament of weeping, the Sacrament of the scriptures. Thus much for the number, that by the institution of Christ, there are but two sacraments, as Cardinal Bessarion confesseth, Haec duo sola Sacramenta in Euangelijs manifesté 
Bessar. de Sacram. Euchar.  tradita legimus. We read, that these two only Sacraments were delivered us plainly in the Gospel.  
I will now speak briefly of the sacraments in several, & leave all idle & vain questions, and only lay open so much as is needful, & profitable for you to know. Baptism therefore is our regeneration or new birth, whereby we are borne a new in Christ, & are made the sons of God, & heirs of the kingdom of heaven, it is a sacrament of the remission of sins, and of that washing which we have in the blood of Christ. We are all borne the children of wrath, and have our part in the offence of Adam. S. Paul saith. By one man sin entered into the world. August. 
Rom. 5. De verbis Apostol. Ser. 14.  saith, Non dixit, veniet super eum, sed manet super eum. Respexit originem etc. Christ said not, it shall come upon him, but it abideth on him: He had regard to our offspring, when he saith, the wrath of God abideth on him. Upon which when the Apostle also looked, he said, and we ourselves also were sometimes the children of wrath. That which in Adam was imputed to his offence, & not to be of nature, is now in us, which are come of Adam, become natural. Therefore saith the Prophet, Behold, I was borne in iniquity, and in sin 
Psal. 51.  hath my mother conceived me. So that we all have cause to cry out & moan with Saint Paul, I see another law in my members rebelling 
Rom. 7.  against the law of my mind, & leading me captive unto the law of sin which is in my members. O wretched man that I am, who shall deliver me from the body of this death? Here of speaketh our saviour, That which 
john. 3.  is born of the flesh is flesh: & that which is borne of the spirit, is spirit. And for this cause, saith he, except a man be borne of the water and the spirit, he cannot enter into the kingdom of God.  
For this cause are infants baptised, because they are borne in sin, and cannot become spiritual, but by this new birth of the water and the spirit. They are the heirs of the promise: the covenant of God's favour is made unto them. God said to Abraham, I will establish my covenant between me and thee, and thy seed after thee in their generations, for 
Gen. 17.  an everlasting covenant, to be God unto thee, and to thy seed after thee. Therefore saith the Apostle, If the root be holy, so are 
Rom. 11. 1. Cor. 7.  the branches. And again, The unbelieving Husband is sanctified by the wife, and the unbelieving wife is sanctified by the Husband: else were your Children unclean: but now are they holy. When the Disciples rebuked those that brought little Children to Christ, that he might touch them, he said, Suffer the little children to come unto me, and 
Mar. 10.  forbidden them not, for of such is the kingdom of God. And again, Their Angels always behold the face of my Father which 
Matth. 10.  is in Heaven. The kingdom of Heaven is of such, saith Christ: not only then of those, but of other like infants, which shall be in all times.  
As God took the seed of Abraham to be partakers of the covenant which he gave to Abraham: so he appointed that every man child of eight days old should be circumcised. And Abraham circumcised his son 
Gen. 21.  Isaac, when he was eight days old, as God had commanded him. May we think, that the promise of God hath an end, so that it reacheth not to our children? Or might the children of the jews receive the sign of the covenant, and may not the children of the Christians? Whatsoever was promised to Abraham, the same is also performed unto us. We enjoy the same blessings, and free privilege of God's favour. Saint Paul to the Galathians saith, Know ye, that they which are of faith, are 
Gal. 3.  the children of Abraham. Again, If ye be Christ's, then are ye Abraham's seed, & heirs by promise.  
Now is the sign of the covenant also changed, and Baptism is in steed of Circumcision, as Saint Paul declareth, and calleth them circumcised, which are baptised, In whom (meaning Christ) also ye are circumcised, 
Colos. 2.  with circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ, in that you are buried with him thorough baptism. Our Saviour giveth charge to his Apostles, to baptise all nations in the name of the Father, and of the son, and of the holy ghost. The Apostles baptised not only such as professed their belief, but whole households. The keeper of the prison was baptised with all 
Acts 16.  that belonged unto him. So was Crispus the chief ruler of the Synagogue, & his household, and the household of Stephanas. Infants are a part of the Church of God: they are the sheep of Christ, and belong to his flock. Why should they not bear the mark of Christ: they have the promise of salvation: Why should they not receive the seal whereby it is confirmed unto them: they are of the fellowship of the faithful: Augustine saith, Vbi ponis paruulos non baptizatos? profecto in numero credentium. Where place you young children, 
De verbis Apost. Ser. 14.  which are not yet baptized? Verily in the number of them that believe. Why then should not they be partakers of the sacrament together with the faithful:  
And as the children of the faithful by right aught to be baptised: So such others also as were borne of unbelieving parents, and were aliens from the common wealth of Israel, and were strangers from the covenant of promise, and had no hope, if they acknowledge the error in which they lived, and seek the forgiveness of their former sins, may well receive this sacrament of their regeneration. So when they which heard Peter were pricked in their hearts, and said to Peter and the other Apostles, 
Acts. 2.  Men and brethren what shall we do? Peter said unto them, Amend your lives, and be baptised every one of you in the Name of jesus Christ, for the remission of sins, They were buried with Christ by Baptism into his death, and made partakers of his blood, and continued in the Apostles doctrine and fellowship.  
Christ, saith the Apostle, loved the Church, 
Ephe. 5.  and gave himself for it, that he might sanctify it and cleanse it by the washing of water through the word. Again, According to his mercy he saved us by the washing of the 
Tit. 3.  new birth, and the renewing of the holy Ghost. For this cause is baptism called salvation, life, regeneration, the forgiveness of sins, the power of God to resurrection, the Image and pledge of resurrection, and the weed of immortality. And yet are not these things wrought by the water: for than what need had we of Christ? what good did his passion? what doth the holy Ghost work in our hearts? what power or force is left to the word of God:  
Augustine saith, Quare non ait, mundi estis 
Tract. 80. in joh.  propter Baptismum quo loti estis: nisi quia etiam in aqua verbum mundat? detrahe verbum, & quid est aqua nisi aqua? Why doth not Christ say, now ye are clean, because of the Baptism wherewith ye are washed: saving that because in the water it is the word that maketh clean? take away the word, and what is water more than water? It is the covenant, and promise, and mercy of God which clotheth us with immortality, assureth our resurrectiun, by which we receive regeneration, forgiveness of sins, life, and salvation. His word declareth his love towards us: and that word is sealed and made good by Baptism. Our faith which are baptised, and our continuance in the profession which we have made, establisheth in us this grace which we receive. As it is said, Verus Baptismus constat non tam etc. True Baptism standeth 
Deconsecrat. dist. 4. Verus.  not so much in washing of the body, as in the faith of the heart. As the Doctrine of the Apostles hath taught us, saying, By Faith 
Acts 15.  purifying their hearts. And in another place, Baptism saveth us, not the putting away 
1. Pet. 3.  of the filth of the flesh, but the examining of a good conscience before God, by the resurrection of jesus Christ. Therefore Hierom saith, They that receive not Baptism 
In Eze. ca 16.  with perfect faith, receive the water, but the holy Ghost they receive not.  
The water wherein we are baptised, doth not cleanse the soul: But the blood of jesus 
1. john 1.  Christ his son doth cleanse us from all sin. Not the water, but the blood of Christ reconcileth us unto GOD, strengtheneth our conscience, and worketh our redemption. We must seek salvation in Christ alone, and not in any outward thing. Hereof saith Cyprian, Remissio peccatorum, sive per Baptismum, sive per alia Sacramenta 
Cyp. de Baptis. Christi.  donetur, propriè spiritus sancti est. Verborum solennitas etc. The remission of sins, whether it be given by baptism, or by any other Sacraments, do properly appertain to the holy ghost. The solemnity of the words, and the invocation of God's holy Name, & the outward signs appointed to the ministery of the Priest by the institution of the Apostles, work the visible outward Sacrament. But, touching the substance thereof, it is the holy Ghost that worketh it. Saint Ambrose 
Lib. 1. de Sac. cap. 3.  also saith, Vidisti fontem, vidisti sacerdoten etc. Thou hast seen the water, thou hast seen the Priest, thou hast seen those things, which thou mightest see with the eyes of thy body, and by such sight as man hath: but those things which work & do the deed of salvation, which no eye can see, thou hast not seen.  
Such a change is made in the sacrament of baptism. Through that power of Gods working, the water is turned into blood. They that be washed in it, receive the remission of sins: their robes are made clean in the blood of the lamb. The water itself is nothing: but by the working of God's spirit, the death and merits of our Lord and Saviour Christ, are thereby assured unto us.  
A figure hereof was given at the red Sea. The children of Israel passed through in safety: but Pharaoh and his whole army were drowned. Another figure hereof was given in the Ark. The whole world was drowned, but Noah and his family were saved alive: Even so in the fountain of Baptism, our spiritual Pharaoh the Devil, is choked: his army, that is, our sins are drowned, and we saved. The wicked of the world are swallowed in concupiscence, and vanities, and we abide safe in the Ark: GOD hath chosen us to be a peculiar people to himself, we walk not after the flesh, but after the Spirit, therefore we are in Christ jesus, and there is now no condemnation unto us.  
Now, touching the Minister of this Sacrament, whether he be a good man or an evil man, godly or godless, an heretic or a Catholic, an Idolater or a true worshipper of God: the effect is all one, the value or worthiness of the Sacrament dependeth not of man, but of God. Man pronounceth the word, but GOD settleth our hearts with grace: man toucheth or washeth us with water, but God maketh us clean by the Cross of Christ. It is not the minister, but Christ himself which is the Lamb of GOD that taketh away the sins of the world.  
Again, whether the infant be signed with that sign of the cross, or be put into the water once or thrice, whether one or two or three, or more be Godfathers, or witnesses of the Baptism, it maketh nothing to the virtue of the sacrament, they are no part thereof: without these, baptism is whole and perfect. Hereof Gregory saith, In una fide nihil officit consuetudo Ecclesiae diversa. 
Greg. lib. 1. Epist. 41.  The Faith being one, the diversity of customs hurteth nothing. Christ left no order for the use of these things, neither did by his word or example require them. The Church of God hath liberty to dispose herein, as may be most ●itting for decency and godliness.  
Some make doubt of those infants the children of the faithful, which depart before baptism, whether they be saved or not. What, shall we say that they are damned? It is a hard matter, and too curious for man to enter into the judgements of God: his mercy is infinite, and his purpose secret, He showeth mercy unto those, upon whom he will have mercy. Who can appoint him, or set him an order what he shall do: It is not good, nor standeth with Christian reverence to be contentious and busy in searching out, or reasoning of matters, which the wisdom of God hath hid from our knowledge.  
Yet, if any would feign be resolved: he may thus safely reason. It is true, that children are borne in sin, and that by the sin of one man death hath entered into the world, and that the reward of sin is death: but who knoweth if God have forgiven them their sin? Who is his counsellor, who knoweth his meaning? Our children are the children of God. He is our God, and the God of our seed. They be under the covenant with us. The soberest way is to speak least, and to leave them to the judgement and mercy of God.  
Howbeit, if any should despise, and of wilfulness refuse this holy ordinance, so that they would in no case be baptised, or suffer their children to be baptised: that were damnable. Otherwise the grace of God is not tied so to the ministration of the sacrament, that if any be prevented by death, so that he cannot be received to the fellowship thereof, he should therefore be thought to be damned. For many have suffered death for God's cause, for their Faith in Christ, who never were baptised: yet are they reckoned, and are indeed blessed Martyrs. So Valentinianus a Christian Emperor died without baptism: yet doth Ambrose commend him, and nothing doubteth, but that he 
Orat. de obit. Valentiniani.  is saved. He saith, Audivi vos dolere, quod non acceperit etc. I have heard that you are grieved, because he took not the Sacrament of baptism. Tell me, what other thing is there in us, but our will, & our desire? Again, He which was endued with thy spirit, O God, how might it be that he should be void of thy grace? Or, If this move you, because the mysteries were not solemnly ministered: are not the Martyrs crowned if they be only novices (that be not yet christened?) But if they be washed in their blood, then is he also washed in his godliness and in his desire. S. Augustine saith, He is not deprived from the partaking and benefit of the sacrament, so 
In serm. ad infants.  long as he findeth in himself that thing, that the sacrament signifieth.  
Constantinus the great, was the first Christian Emperor: yet was not baptised until the time of his death. Qui, cum Nicomediae ageret, 
Hist. tripart. lib. 3, cap. 12.  (saith Theodoretus) languore gravatus, nec ignorans vitae huius incertum, gratiam baptismatis est adeptus. Who, when he was at Nicomedia, being grievously sick, and knowing the uncertainty of this life, was baptized. The thief upon the cross, was not baptised: Yet Christ said unto him, this day thou shalt be with me in Paradise. The Prophet jeremy, and john Bapt. were sanctified in their mother's wombs. By these few it may appear, that the sacrament maketh not a Christian, but is a seal & assurance unto all that receive it of the grace of God, unless they make themselves unworthy thereof: And that no man may despise this holy ordinance, & keep back his infants from baptism, for in so doing he procureth his own damnation. In time of ignorance many could see this, and acknowledge it, that the outward baptism by water was not necessary unto salvation, so that the children or others that died without it, were for lack thereof damned. The church hath always received three sorts of Baptism: the Baptism of the spirit, or of blood, or of water, If any were prevented by death, or hindered by cruelty or persecution, so that they could not receive the sacrament of Baptism at the hands of the minister, yet having the sanctification of the holy Ghost, or making their faith known by their suffering, they were borne a new, and baptised. God hath his purpose in us and our children. Before we be borne, when we had done neither good nor evil, he hath mercy and compassion on us. judgement appertaineth unto God. He knoweth who are his. No man knoweth the things of God, but the spirit of God only. And thus much of the Sacrament of Baptism, which is the badge and cognisance of every Christian. If any be not baptized, but lacketh the mark of God's fold, we cannot discern him to be one of the flock. If any take not the seal of regeneration, we cannot say, he is borne the child of God. This is the ordinary way, let us use it, let us not despise, nor foreslow to receive the Sacraments: they are the means by which God maketh sure his good will towards us.  
It shall not be amiss, to speak a word or two, of the naming of your children. Some are herein overseen, they refuse to call their children by the names of holy men and women, because they think it to savour somewhat to much of religion, and therefore either they name them at adventure, having no regard at all, how they be named: or else they give them the names of Heathen men, & call them julius, Caesar, Hercules, Lucretia, Scipio, or such like. These, although they were notable in wisdom, learning, chastity, boldness, and in conquests: yet were they Heathen men, and knew not God. The name is nothing, it commendeth us not to God. Yet may a Christian father be ashamed to call his child by the name of such, who were enemies to the cross of Christ.  
Chrisost. a godly father, saith, Non solum hic parentum monstratur pietas, sed & magna erga 
Hom. 21. in Genesim.  pueros diligentia etc. In this thing, that is, in the naming of their children, both the godliness of the parents, & also their great care for their children is declared. And, how have they forthwith & from the beginning taught the children which were borne unto them, giving them warning, by the names wherewith they call them, that they should practise virtue? They did not give names at adventure & without reason, as is used now a days. For now men say, let the child be called, after the name of his grandfather, or great grandfather: but our old fathers did not so. They took all heed to call their children by such names, which should not only provoke them to virtue which carried the names, but should teach all others much wisdom, whosoever should remain many years after them. Again, he saith, See how great understanding they of old time had, that even that women named not 
Hom. 51. in Gen.  their children rashly or by chance, but called them by names that foreshowed such things as might hap after. And of Lia Jacob's wife he maketh a special commendation. Vidisti quomodo non simpliciter, neque temere nomina natis indiderit, 
Hom. 56. in Gen.  Vocavit eum Simeon, quoniam audivit (inquit) Dominus. See how she nameth not her children simply, nor at adventure. she called him Simeon, because (saith she) the lord hath 
Hom. 21. in Gen.  heard. Therefore he saith, Igitur nos ne vulgaria nomina pueris indamus, neque avorum, etc. Let not us therefore give names unto our children that are common names, or because they were the names of our grandfathers, or great grandfathers, or of such who have been famous for their perentage: but rather let us call than by the names of such as have excelled in virtue, & have been most faithful towards God. Let them carry the names of the Apostles, of the prophets, of the Martyrs, of such who have been constant in the faith, & have suffered death for Christ's sake. That so they may be taught by their name to remember whose name they bear, & that they neither speak, nor do any thing unworthy of their name.  
As, if any be called john, that he pray for grace, and desire to be filled with grace: that he give witness of Christ, that he is the Lamb of GOD which taketh away the sins of the world: that he rebuke vice boldly, as john did in Herode, though he were a mighty Prince. Or, if he be called Paul, that he so become a follower of Paul, as Paul was of Christ: and say with Paul, That I might live 
Galat. 2.  unto God, I am crucified with Christ. Thus I live, yet, not I now, but Christ liveth in me: and hear Christ speaking unto him as did Paul, & fall down & say, Lord, what wilt thou that I 
Act. 9  do? So let him that is called Thomas, touch the bosom of Christ, and handle his wounds, and make a good confession as Thomas did, and say, My Lord, and my God. Let Matthew forsake his custom, even the deceitful gains of the world, and follow Christ. Let Daniel remember Daniel, and though he should be thrown in to the den of Lions, or be burnt in the fire, or suffer any cruel torments, yet let him not therefore forsake God, but put his whole trust in him. Thus should our names teach us, that whether we writ them, or utter them, or hear them spoken, they may put us in mind of christian duty and Godliness.  
The other Sacrament of Christ's Church, is the sacrament of the lords Supper, which some have called the Sacrament of the Altar: some the Sacrament of the holy table: some the Sacrament of bread and wine: but we most properly may call it the sacrament of the body and blood of Christ. And that we wander not at large, but may stand in certain ground, I will expound those words of our Saviour, This is my body: and, this is my blood of the new 
Mat. 26.  testament, that is shed for many: for the remission of sins.  
This matter these two or three hundredth years late passed, hath been encumbered with many questions and much controversy. Some say, the words are plain. Christ himself spoke them: he is almightte, and can do what soever he will: he hath not spoken otherwise then he meant: If we expound them by signs and figures, we take away the force of the holy mystery, and make nothing of it: the words must be taken even as they lie, they must not have any other construction. Therefore at this day, many wise men, which yield from other points of superstition, and in many other things receive the truth, stand here, and stick at this, and cannot yield.  
I will declare the whole matter simply, and plainly, and submit myself to the understanding and capacity of all men. That which I will utter herein shall not be of myself, but of the Fathers of the Church: not of those which have been of later years: but of the most ancient: not of the Heretiques●: but of the most Catholic, which ever have been the enemies and confounders of Heretics. I will show the use, and order, and faith of the Primitive Church which was in the times of the Apostles, and of Tertullian, Cyprian, basil, Nazianzene, Jerome, Augustine, Chrysostom, and others Catholic and godly learned Fathers. Let no man regard me, or my speech: I am only a finger: these are clear and bright stars. I do but show them unto you, and point them, that you may behold them. God give us grace that we may see them truly, and by them be able to guide, and to direct our way. let us lay aside all contention, and quietly hear that shall be spoken. Whatsoever shall be said, if it be true, if it be ancient, if it be Catholic, if it be so clear, as the sun beams, let us humble our hearts, and believe it. There is no truth, but of God. Whosoever resisteth the truth, resisteth God.  
First, I will show you, that we do truly and indeed eat the body of Christ, and drink his blood. And this shall be the foundation, and key of entrance into all the rest.  
secondly, I will open these words. This is my body: and there, how, by what sort, in what sense and meaning, the bread is the body of Christ. Thirdly, that the bread abideth still in former nature and substance as before: even as the nature and substance of water remaineth in Baptism. Fourthly, how the body of Christ is eaten: whether by faith or with the mouth of our body: and how the body of Christ is present in the Sacrament.  
Fiftly, What difference is between the body of Christ, and the Sacrament of the body of Christ. Sixtly, how we ought to prepare our minds, and with what faith, and devotion we must come to the receiving thereof.  
We say, and believe, that we receive the body and blood of Christ truly, and not a figure or sign: but even that body which suffered death on the cross, and that blood which was shed for the forgiveness of sins. So saith Christ, My flesh is meat in deed, and my 
john 6.  blood is drink indeed. And again, Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. And again, He that eateth me, even he shall live, by me. We say, there is no other substantial food of our souls: and that he is divided among all the faithful: and that he is void of salvation, and the grace of Christ, whosoever is not partaker of his body and blood. This we say, and may not flee from it hereafter.  
Yet, least happily any should be deceived, we say this meat is spiritual, and therefore it must be eaten by faith, and not with the mouth of our body. Augustine saith, Vt quid paras dentes & 
Tract. 25. in joh.  ventrem? crede, & manducasti. Why preparest thou thy teeth, and thy belly? believe, and thou hast eaten. And again, Nolite fauces parare, 
Serm. 23. in Lucam.  sed cor. Prepare not your jaws, but your heart. As material bread nourisheth our body, so doth the body of Christ nourish our soul, and is therefore called bread. Deus panis 
Confess. lib. 1.  intus est animae meae, saith Augustine God is the inward bread of my soul. For we receive him, and eat him, and live by him. But hereof hereafter more at large.  
Now, let us consider the words of Christ, This is my body: &, this is my blood. These words you say, are plain, open, easy, and manifest. So are they: yet, albeit they are plain, they must have a right construction. The plainest words that be, unless they be duly expounded, may breed error. S. john 
john 1.  saith, The word was made flesh. These words are plain: yet of these plain words Apollinaris did breed an heresy. Christ saith, My father is greater than I. His words are plain: 
john 14.  yet did the Arrians gather thereof an heresy, that Christ is not equal with his Father. Christ saith of john the Baptist, This is 
Matt. 11.  Elias, which was to come. He saith not, he 
Ma●. 11.  doth signify Elias, but, he is Elias. The words are plain: yet were there some, that stood in the mayntainance of their erorour thereby, and said, that the soul of Elias, did abide in john Baptist. Christ saith, If thine eye cause thee to offend, pluck it out, and cast it from thee. And, If thy 
Mat 18.  hand or foot cause thee to offend, cut them off, & cast them from thee. The words are plain: yet he meaneth not, that you should pick out your eyes out of your head, nor chop off your hands or feet from your body. john saith of Christ, He will baptise you with the holy ghost, & with fire. These words are plain, yet 
Mat. 3.  hereof some raised this error, that children at the time of their baptism, should be marked in the forehead with a hot burning iron. S. Paul saith, He hath made him to be sin for us, which knew no sin. The words are plain: Yet 
2. Cor. 5.  Christ never sinned. He is the Lamb of God, in whom there is no spot. He is hereby said to be the sacrifice for sin. Christ saith, They two shallbe one flesh. And, They are no more two, 
Mat. 19  but one flesh. These words are plain: Yet if you try the words by common sense, it is not so, they are not one, but two of several flesh. Christ saith, You are the salt of the earth: you are the light of the world. The words are 
Mat. 6.  plain: yet indeed, the Apostles were neither material light, nor material salt. Christ said of judas, One of you is a devil. The words are plain: Yet judas in nature and substance was 
joh. 6.  not a Devil.  
S. Paul saith of Melchisedech, He was without 
Heb. 7.  father, & without mother, without kindred, & hath neither beginning of his days, neither end of his life. These words are plain: Yet indeed he had father and mother, and was a man, and was borne, and died as other men. So he saith, The rock was Christ. So Moses 
1. Cor. 10. Lenit. 17.  saith, The life of all flesh, is his blood. And so is Christ called a Lamb, a lion, a worm, a way, a bridegroom, a head, a door, a vine, the light, bread, water, a garment.  
These speeches, and infinite others the like, are plain, open, and evident: yet are they not true, as that words sound them, & literally. For Christ is not a Lamb in substance & nature, but a spiritual Lamb. So is he a spiritual garment, spiritual light, spiritual water, and spiritual bread.  
Christ said to Nicodemus, Except a man be borne again, he cannot see the kingdom of 
joh. 3.  God. These words are plain: yet Nicodemus mistook them, and was deceived, & said, How can a man be borne that is old? can he enter into his mother's womb again, & be born? 
joh. 6.  Christ meant the spiritual birth of the soul, & the spirit, not that natural & corporal birth of the body.  
And to come nearer to the matter in hand, when Christ said, I am the bread which is come down from Heaven: &, except ye eat the flesh of the Son of man, & drink his blood, ye have no life in you: and, my flesh is meat in deed: and, my blood is drink indeed. He that eateth of this bread, shall live for ever. The Capernaites thought these words plain enough: therefore they say, How can this man give us his flesh to eat? This is an hard saying, who can hear it? And they departed away from him. Then said jesus, The words that I speak unto you are spirit & life. Upon occasion hereof, S. Augustine writeth thus, Spiritualiter intelligite 
In Psal. 98.  quod locutus sum vobis. Non ho corpus, etc. Understand ye spiritually, that I have spoken unto you. Ye shall not eat this body that ye see, neither shall ye drink that blood, that they shall shed that shall crucify me. I have recommended unto you a certain sacrament: being spiritually understood, it will give you life. Even so Chrysostom, What is it, 
In 6. joh. hom. 46.  that he saith, the flesh profiteth nothing? He speaketh it not of flesh indeed, God forbidden: but of such which take the things carnally that are spoke. And what is it to understand carnally? Even to take things simply as they be spoken, & to seek no further meaning. For the things which are seen, are not so to be judged of: but all mysteries should be considered with inward eyes, that is, spiritually.  
Again, upon these words, If any man eat 
Ibidem.  of this bread, he shall live for ever: he saith, Panem vero sive doctrinam hoc in loco, & salutem, & fidem in se, sive corpus suum dicit: utrumque enim animam fortiorem reddit. He calleth bread in this place, either doctrine and salvation and faith in him, or else his body: For either of these maketh the soul stronger. S. Paul saith. He that eateth or drinketh unworthily, 
1. Cor. 11.  eateth and drinketh his own damnation. Damnation is a spiritual thing, which is not received in by the mouth, or broken with the teeth. So Christ saith, This cup is the new Testament in 
Luke. 22.  my blood, which is shed for you. Yet now is not his blood shed any more: for he is risen, & dieth not.  
And these words which are so plain, if they be examined, will not be so plain to yield the sense, unto which they are forced. It is written, He took bread, & when he had given thanks 
Ibid.  he broke it, & gave to them, saying, this is my body. This bread is my body. The bread was still bread, & neither flesh nor his body. And, this cup is the new testament. In due, and right, & open meaning, the cup cannot be the new testament. Here we see, how the words are not all so plain, but must have a reasonable consiruction. It is a rule in the law, In fraudem legis facit, qui verbis 
Dell. & Senatusc. & lon. con. contra.  legis saluis, sententiam eius circumuenit. He doth wrong to the law, that following only the bare words, defraudeth the meaning of the Law.  
Orig. saith, Est et in novo testamento litera, quae occidit eum etc. There is also in the new testament 
Hom. 7. in Leuit.  a letter which killeth him, that doth not spiritually understand those things which are spoken. For if he follow this after the letter, where it is said, except ye eat my flesh, & drink my blood: This letter killeth. Mark, if ye take the word of Christ barely, and nakedly, & as the letter soundeth, it killeth. S. Augustine saith, In allegoria omni haec regula tenenda est, ut 
Aug. in Psa. 8.  pro sententia present is loci consideretur, quod per similitudinem dicitur. This rule is to be kept in every allegory, that what is spoken by similitude, be weighed by the meaning of the present place. Hieron saith, Non in verbis Scripturarum est evangelium, sed in sensu. The gospel 
jero. in 1. Gal  is not in the words of Scriptures, but in the meaning. And, Non in superficie, sed in medulla, non in sermonum folijs, sed in radice rationis. It is not in the outward show, but in the inner marrow: not in the leaves of words, but in the root of reason. When Christ said, Destroy this Temple, and in three days I will 
joh. 2.  raise it up again, The jews following the bare letter, did bear false witness against him, saying, We heard him say, I will destroy this temple made with hands, and within tree 
Mark. 14.  days I will build another made without hands.  
We may not take the letter in all places of the scripture as it lieth. The scriptures stand not in the reading, but in the understanding. By taking the bare letter, the jews foun●● matter to put Christ to death. Orig. saith, There is a letter in the new Testament, which killeth. Jerome saith, The gospel is not in the words of the Scripture, not in the outward show, nor in the leaves: but in the meaning, in the marrow, & in the root, which are hid, & not open & manifest. So that they may not be taken by the bare sound, but must have some other construction.  
But what shall be the construction of these words, This is my body? whose interpretation or judgement of them shall stand? The learned men which have been of late years, & which yet live, are suspected. Let us hear the elder ancient fathers, whom, there is no cause, that any should suspect: they were not Sacramentaries, nor zwinglians nor Lutherans: they were not divided into any of these sects.  
Tertullian an ancient father, who lived more 
Lib. 4. cont. Martion.  than 1300. years since, expoundeth them thus. Acceptum panem, & distributum discipulis, corpus suum illum fecit, dicendo, hoc est corpus meum: id est, figura corporis mei. Figura autem non esset, nisi veritatis esset corpus. Caeterum vacua res, quae est phantasma, figuram capere non potest. Christ taking the bread, & distributing it to his disciples, made it his body, saying, This is my body: that is to say, this is a figure of my body. But a figure it could not be, unless there were a body of a truth, & in deed. For a void thing, as is a fantasy, can receive no figure. Chrysostom saith, Si mortuus Christus non est, 
Hom. 83. in Mat.  cuius Symbolum ac signum hoc sacramentum est? If Christ died not, whose sign and whose token is this Sacrament? Again, The very body of Christ itself is not in the holy vessels, 
Hom. 11. in Matth.  but the mystery or Sacrament thereof is there contained.  
Augustine against the heretic Adimantus, writeth, Non dubitavit Dominus dicere, hoc est 
Ang cont. Adim. cap. 12.  corpus meum, cum signum daret corporis sui. Our Lord doubted not to say, this is my body, when he gave a token of his body. And in another place, Christ took judas unto his table, whereat he gave unto his disciples the figure 
Aug. in Psa. 3  of his body. Saint Hierom saith, Christ represented the verity of his body. 
In Mat. ca 26.   
S. Ambrose saith, Before consecration, it is called another kind: after consecration, the 
De iis qui initiantur cap. 9  body of Christ is signified. And again, In eating and drinking (that is, in receiving the holy communion) we signify the body & blood 
Amb. 1. Cor. 11. Gelas. count Eutych.  of Christ, that was offered for us. So also Gelasius saith, Imago & similitudo corporis & sanguinis, in actione mysteriorum celebratur. The image and similitude of his body & blood is showed in the action of the mysteries. It would be overlong to lay forth unto you what other reverend old Fathers have written to like effect, and have expounded those words of Christ by such terms as you have heard, of sign, figure, token, image, and likeness. I trust no man be offended: these speeches are not mine own, but the speeches of most ancient Fathers, and have been spoken or written, and continued in the Church, these 1200, 1300. and well near 1400. years, and never condemned in them as false, though many of late times have sought otherwise to understand the words of Christ. The gloze upon the Canons joineth herein with the Fathers: Dicitur corpus Christi, sed impropriè: ut sit sensus. vocatur corpus Christi 
De conse. dist. 2  etc. It is called the body of Christ, but unproperly: the meaning thereof may be this, it is called Christ's body, that is to say, it signifieth Christ's body.  
Therefore doth S. August. give us good and wholesome advertisements, thus he writeth to Bonifacius: Unless sacraments had a certain 
Aug. ad Bonif. Epi. 23.  likeness of the things, of which they be sacraments, than indeed they were no sacraments. And of this likeness oftentimes, they bear the names of that things themselves, that are represented by the sacraments. And again, In sacraments we must consider, not what they be, 
Lib. 3. cont. Maxim. Lib. 3. ca 5. de doct. Christ.  (in substance & nature) but what they signify. Again he saith, It is a dangerous matter, & a servitude of the soul, to take the sign in stead of the thing that is signified. And again, if it be a speech that commandeth, either by 
Lib. 3. cap. 16. de doc. Chri.  forbidding an horrible wickedness, or requiring that which is profitable, it is not figurative: but if it seem to require horrible wickedness, & to forbid that is good & profitable, it is spoken figuratively. Exceptyee eat (saith Christ) the flesh of the son of man, & drink his blood, ye have no life in you. He seemeth to require the doing of that which is horrible, or most wicked: it is a figure therefore commanding us to communicate with the passion of Christ, & comfortably, & profitably to lay up in our remembrance, that his flesh was crucified, & wounded for us. In another place, he saith, It is a more horrible thing to eat man's flesh, them to kill it: & to drink man's blood, then 
Li. 2. ca 9 cont. adversar legis & Prophet. Lib. 3. ca 5. de doct. Christi.  it is to shed it. Again he saith, We must beware, that we take not a figurative speech according to the letter: for thereto it pertaineth, that the Apostle saith, the letter killeth, Besides that which hath been showed you out of the godly learned old fathers, how they have expounded these words: who soever will advisedly consider these principal sentences, or rather rules of Saint Augustine, shall be helped much, and directed to the due and Catholic construction and meaning of them.  
The next matter, and the third of the six, is, whether the bread and wine abide still in former nature and substance as before, even as the nature and substance of water remaineth in the Sacrament of Baptism. There are some that say by virtue of these words, Hoc est corpus meum, the bread is changed into the body of Christ, that the substance of bread is gone, and nothing remaining, but only accidents: that is, a show, and appearance, and likeness of bread. They say, it seemeth to be the same it was, but it is changed: it seemeth to be bread, but it is not bread: and the wine, by the taste and colour seemeth to be wine, but it is not wine. They say we may not believe our eye sight, nor stand to the judgement of our senses. They say, Christ is almighty, he spoke the word, and all things were made: he hath said, Hoc est corpus meum, therefore it is now no more bread, but his body: and that this is the faith of the Church, in which we were borne and christened.  
In deed, this hath lately been received, as a matter of faith. But if we examine it well, we shall find it to be an error, and no point of faith. I say it hath been received of late: for our old Fathers never believed it, as I will declare and prove, and let you see, that it hath not been the Catholic faith, nor the faith of the Primitive church, nor of the Apostles of Christ, and therefore no faith at all. The opening of this matter will be somewhat dark, and where with you have not been acquainted: but give me your attendance, lend me your senses, and I trust by the grace of God I shall make it plain.  
They say, the bread is changed, and done away utterly: and, that it is no bread, though it seem to be bread: that in this case, we may not trust our eyes, but lean to faith. Mark, I say they tell us that the bread remaineth not: and for trial hereof, they require us not to lean to any other thing than faith. We will then close and shut up our senses, and hearken what Christ, what S. Paul, what the holy fathers of the church, who are best able to instruct our Faith, have spoken.  
S. Paul to the Corinthians, in one piece of a Chapter: calleth it bread, four times. Read the 
1. Cor. 11.  place, ye shall find it so, in the eleventh of the first Epistle. The Lord jesus in the night that he was betrayed, took bread. And, as often as ye shall eat this bread, and drink this cup, ye show the lords death till he come. Again: Whosoever shall eat this bread, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. And again, Let a man therefore examine himself, & so let him eat of this bread, and drink of this cup. They say it is not bread, but Paul saith, and so many times saith, it is bread. And of the wine, Christ said after he had given thanks, and it was consecrate, and after his Supper, I will not drink of this fruit of the vine henceforth, until that 
Mat. 26.  day, when I shall drink it new with you in my father's kingdom. The fruit of the vine is wine: therefore the self same fruit of the vine, the same wine in substance did abide still after consecration, as before  
S. Augustine calleth this holy mystery, Sacramentum 
De fide ad Pet. cap. 19  panis, & vini. The sacrament of bread & wine. justinus Martyr saith, Diaconi distribuunt unicuique praesentium de pane in quo gratiae actae sunt: & de vino & aqua ad eos qui non sunt praesentes deferunt. The Deacons divide unto every one of them that are present, part of that bread over which thanks were given: and they carry of the wine and water, to such as are not present. Again he saith, Alimento humido & sicco admonemur, quae propter nos Deus 
In Colloq. cum Tryphone.  dei filius perpessus sit. By dry & moist food (whereby he meaneth the sacrament) we are taught what things God the Son of God hath suffered for us. What meant he by dry food, but bread? or by moist food, but wine? It can not be avoided, but that he thought the bread & wine remain after the consecration. He lived 1400, years since. And before him Ignatius, unus panis 
Ignat. ad Philabel. Aduer. he. li. 5.  omnibus fractus. It is one bread which is broken for al. So Iraen. who also lived 1400. years since, saith, Eum calicem, qui est creatura etc. He made that cup, which is a creature, his body, by which he increaseth our bodies. Therefore when the cup of mixture, & the bread which is broken, receiveth the word, it is made the sacrament of the body & blood of Christ, by which the substance of our flesh is increased & nourished. He saith, after consecration it is a creature, and such a creature as nourisheth the substance of our flesh.  
Origen, who lived well nigh 1400, years since, 
In 15. Mat.  saith, Ille cibus qui sanctificatur per verbum Dei perque obsecrationem, juxta id quod habet materile, in ventrem abit, & in secessum eijcitur. The meat, which is sanctified by the word of God & by prayer, as touching the material substance thereof goeth into the belly, and is cast out into the privy. Certainly, unless bread, in the substance and nature of bread did remain in the sacrament, these words were too horrible to be spoken. Dionysius saith, Pontifex opertum panem aperit, & in frusta concidit. The Bishop 
Eccl. hierar●. cap. 3.  uncovereth the bread that was covered, & cutteth it in pieces. He noteth, that the loaf of the communion was of some bigness, and that the minister after consecration divided it, and gave to every man a portion.  
S. Cyprian writeth, Dedit Dominus noster in mensa, in qua ultimum cum apostolis participavit conuivium 
De vinctione Chrismatis.  etc. Our Lord at the table, whereat he received his last Supper with his Disciples, with his own hands gave, (not his very body & very blood really, but) bread, & wine: but upon the cross, he gave his own body, by the hands of the soldiers to be wounded. He maketh a difference between that which Christ gave upon the cross, & that which he gave at the table. At the table he gave bread and wine, upon the cross he gave his body and blood. Again, he calleth the bread after consecration. Panem ex 
Id. in orat. Dominicam.  multorum granorum adunatione congestum. Bread made (not of forms and accidents, but) of the substance, and moulding of many corns,  
Ambrose saith, Quanto magis operatorius est 
Lib. 4. ca 4. de Sacra.  sermo Dei, ut sint quae erant, & in aliud commutentur? How much more effectual is the word of God, that the bread and wine may be (in substance and nature) the same that they were before, and yet be changed into another thing? They are changed into a Sacrament, which they were not before, and remain bread and wine, which they were before. Chrisostome saith, In similitudinem corporis & sanguinis Christi, 
In Psal. 22.  panem & vinum secundum ordinem Melchisedec, nobis ostendit in sacramento. He showed us in a Sacrament bread & wine, after the order of Melchisedec, to be the likeness of the body and blood of Christ. What should I strand to trouble you with the rest? As these say, so say the other: that the things which are seen in the sacrament, are bread and wine.  
But, say they, it is called bread, because it was bread, or because it hath a likeness of bread. A pretty shift, but it will not help. For S. Augustine 
Aug. ad infant.  saith, Quod videtis, panis est, & calix: quod vobis etiam oculi renuntiant. The thing that you see, is the bread, and the cup: which thing your eyes do testify. Gelasius saith, Non desinit esse 
Contra Eutych  substantia panis, vel natura vini. Et certè imago vel similitudo corporis & sanguinis Christi in actione mysteriorum celebratur. There leaveth not to be the substance of bread, or the nature of wine. And indeed, the image or representation, & likeness of the body & blood of Christ is published in the ministration of the mysteries. He saith, it leaveth not, it remaineth, it is still, (not the form or appearance, but) the substance and nature.  
Chrysostom saith, Natura panis in Sacramento remane●. The nature of bread remaineth in the 
Ad Caesar, dialog 2.  sacrament. And, Theodoretus, Signa mystic a post sanctificationem non recedunt a natura sua: manent enim in priori substantia, & figura, & forma. The mystical tokens, or sacraments after the consecration depart not from their own nature: for they remain still in their former substance, & form, & figure. Not only in form and figure, not only in show, but it remaineth bread and wine in nature and substance. Likewise Cirillus, Christus fragment a panis dedit discipulis. Christ 
In joh. lib. 4. cap. 14.  gave fragments, or pieces of bread to his discipies. It was very bread, divided into sundry pieces. And Rabanus saith, Sacramentum ore percipitur, 
Lib. 1. ca 31.  & in alimentum corporis redigitur. The sacrament is received with the mouth, and is turned into the nourishment of the body.  
Bertramus saith, Secundum creaturarum substantiam, 
De corp. & sang. Dom.  quod fuerunt ante consecrationem, hoc & postea consistunt. Touching the substance of the creatures (of bread & wine) they abide the same after, as they were before the consecration. Even so saith Clemens, Vinum esse illud quod 
In paedag. lib. 2. cap. 2.  benedictum est ostendit, rursus dicens, non bibam amplius ex hoc germine vitis. Christ showed that that was wine which was blessed, by saying again, I will no more drink of the fruit of the vine. I will bring forth no more witnesses in this matter, you have enough, and so many as may satisfy any reasonable man. You see the consent of the old doctors, I know not how any thing may be more plainly set down, and declared.  
Why, then say you, how came transubstantiation into the Church? How it came in I cannot show you. The husbandman, that findeth his field overgrown with cockle, and ill weeds, knoweth not how they come. They grow of themselves, he soweth them not. But when, or since what time it hath been received and allowed of, I will tell you. It was first determined & enacted in the Council of Laterane under Pope Innocentius the third, in the time of king john, king of England, & in the year of our Lord a thousand two hundredth & fifteen, that is, 350 years ago, & not before. Then was it first so named, and made a matter of faith, and never before. This I speak not of myself: they that maintain that error confess it, the most learned, and wisest, & sagest of them say it. And yet then was it no Catholic faith, for it was only received in the Church of Rome, the other churches over all the world received it not, as appeareth by a Council holden at Florence. Therefore, if transubstantiation be a matter of faith, it is a new late found faith, and no old and Catholic faith. In the time of our great grandfathers it was not so taken. afterward Pope Honorius 3. commanded, that it should be kept under a canopy, and that the people 
An. 1226.  should worship the sacrament. And after him Vrbanus 4. made a new holy day in honour of 
An. 1265.  it, which he called corpus Christi day. And all these things have been done within these few years. For before, in the times of Augustine, Jerome, Chrisostome, and the old fathers, they were never heard of.  
But, to return to that we have in hand: whether the bread and wine in the Sacrament remain in their proper nature. Yes verily: for so is it avouched by our Saviour, by Saint Paul, by Ignatius, justinus, Irenaeus, Origen, Dionysius, Cyprian, Ambrose, Chrisostome, Augustine, Gelasius, Theodoretus, Cirillus, Bertramus, and Rabanus. By so many good and lawful witnesses it appeareth, that the bread and wine remain in the same nature and substance, as before.  
I seek not to astonish you, by bringing in such a heap of Authors: nor yet to seek mine own glory thereby, God is my witness, and his Christ. If I would seek mine own commodity, I should hold my peace, and not unfold these errors, wherewith the Church of God hath been disquieted these late years. As for glory, I have none in these things: shame come upon them, that seek the glory and commendation of men: our glory is to discharge our conscience, and to speak the truth, that we may be blameless in the day of our Lord.  
And yet in speaking thus of the sacrament of the lords supper, and denying the strange and new learning of transubstantiation, and making it known, that the bread and wine continue still, that they were before, we do not conceive basely or unreverently of the sacrament: we do not make it a bare or naked token. Let no man be deceived. We do both think, & speak soberly, and with reverence of the holy mysteries. As we cannot call them more than they are: so may we not esteem them less than they are by the ordinance and institution of Christ.  
We say, they are changed, that they have a dignity and pre-eminence which they had not before, that they are not now common bread, or common wine, but the sacrament of the body and blood of Christ: a holy mystery: a covenant between Christ and us: a testimony unto our conscience, that Christ is the Lamb of God: a perfit seal, & sufficient warrant of God's promises, whereby God bindeth himself to us, and we stand likewise bounden unto God, so as God is our God, and we are his people.  
In Baptism, the nature & substance of water doth remain still: and yet is not it bare water. It is changed, & made the sacrament of our regeneration. It is water consecrated, & made holy by the blood of Christ. They which are washed therein, are not washed with water, but in the blood of the unspotted Lamb. One thing is seen, and an other understand. We see the water, but we understand the blood of Christ. Even so we see the bread and wine, but with the eyes of our understanding we look beyond these creatures, we reach our spiritual senses into heaven, and behold the ransom and prize of our salvation. We do behold in the Sacrament, not what it is, but what it doth signify. When we receive it with due reverence and faith, we say as said Gregorius Nyssenus, Ego aliam escam agnosco, quae etc. I know 
De crea. hom. cap. 20.  another kind of meat, bearing the likeness & resemblance of our bodily meat, the pleasure and sweetness whereof passeth only into the soul. It goeth not into the mouth or belly, but only into the soul, and it feedeth the mind inwardly, as the other outwardly feedeth the body.  
We say as S. Aug. Ipse est panis cordis nostri. 
In Psa 48. Basil. in Psal. 33.  Christ is the bread of our heart. And as S. Basil, Est spirituale os interioris hominis, quo nutritur recipiens verbum vitae, quod verbum est panis, qui descendit de coelo. There is a spiritual mouth of y● inner man, by which he is nourished, by receiving (Christ) the word of life, which is the bread that came from heaven. In this mystery of the death of Christ, his death & passion is renewed to our remembrance. We are so moved to sorrow, for our sins, which have been cause of his death, & to be thankful for the great mercy of God, which by this means wrought our redemption, as if we did see him present before our faces hanging upon the cross. We know that Christ hath left his sacraments to his Church, that they might be helps to lift us up into heaven. By them we are joined with Christ, and made partakers of his passion.  
Next, let us consider, how and after what sort we eat the body of Christ in the sacrament. And here, I beseech you, that you may take the comfort of the body & blood of Christ, to give good ear. For, of mistaking this mystery, grew the first error in the Church. When the disciples of Christ heard Christ speak of this matter, and understood him not, they were offended, and shrounke back, and departed. If we take the words of Christ in such meaning as they did, we shallbe deceived, and offended as they were.  
This it is then which we have to consider, whether the body of Christ go into our mouth, and our bodies, as other meats: or whether it be received spiritually, as a spiritual meat, and so pass into, and nourish our soul. Hereof somewhat was said before, by the way, and shortly. But for clearer understanding of the same, we have to weigh and declare, that the eating of the body of Christ, is not gross, or corporal, but ghostly and spiritual, as a peculiar work of the mind.  
The truth hereof is founded in our Creed, and is an article of our Christian faith. We believe that Christ did rise again from the dead, and ascended into heaven, and sitteth at the right hand of God in glory. So saith Saint Paul, If ye then be risen with Christ, seek those 
Col. 3.  things which are above, where Christ sitteth at the right hand of god. And again Our conversation is in heaven, from whence we 
Phil. 3.  also look for the saviour, even the Lord jesus Christ. Christ himself saith to his disciples, 
john. 16. joh. 12.  It is expedient for you that I go away. And, The poor always ye have with you, but me ye shall not have always. So S. Peter saith, Whom the heaven must contain, until the 
Act. 5.  time that all things be restored, which God had spoken by the mouth of all his holy prophets since the world began.  
Which speeches have occasioned the old ancient learned Fathers, to teach the people after this sort, touching the body of Christ. Vigilius a godly Bishop and Martyr, saith, Caro Christi cum esset in terra, non erat in coelo: & nunc, 
Contra Eutych. lib. 2.  quia est in coelo, non est utique in terra. The flesh of Christ when it was in earth, was not in heaven: and now, because it is in Heaven, doubtless it is not in earth. Ambrose saith, Seek the things that be above, and not the 
In Luc. lib. 10. cap. 24.  things that be upon earth. Therefore we must seek thee neither upon the earth, nor in the earth, nor according to the flesh, if we list to find thee.  
S. August. saith, According to the flesh that 
Tract. 50. in joh.  the word received: according to that he was borne of the Virgin: according to that he was taken of the jews: according to that he was nailed to the cross: according to that he was taken down, and leapt in a shroud, and laid in the grave, and rose again, and showed himself: in this respect, it is true that he said, Ye shall not evermore have me with you. And again he saith, Donec 
De consecrat. dist. 2.  saeculum finiatur sursum est Dominus, etc. Until the world be ended, the Lord is above: yet notwithstanding even here is the truth of the Lord. For the body wherein he rose again, must needs be in one place. So Cirillus said, Christus non poterat in carne versari cum Apostolis, postquam ascendisset ad patrem. Christ could 
Ciril. in joh. lib. 11. cap. 3.  not be conversant together with his Disciples in his flesh, after he had ascended unto his father. It would be tedious to allege all that might be said to like purpose. Thus Christ, and Paul, & Peter: thus Vigilius, Ambrose, Augustine, ciril, and all the old Catholic fathers say: and we are taught to believe, that Christ is not corporally in the church, but is ascended into Heaven, and that he hath given to his body immortality, but hath not taken from the same the nature of a body. Vigilius having cause to prove this same article against Eutiches, shutteth up the matter thus: Haec est fides 
vig. contra Eutyc. lib. 1.  & professio catholica, quam Apostolitradiderunt, martyrs roboraverunt, & fideles huc usque custodiunt. This is the Catholic faith & profession, which the Apostles have delivered, the martyrs have confirmed, and the faithful hitherto do continue.  
The body then which we eat, is in Heaven: above all Angels, and Archangels, and powers, and principalities. Our meat is in Heaven on high, and we are here below on the earth. How may it be, that we may reach it, or taste, or eat it? Hear let us imagine, that there are two men in every man, and that every man is flesh and spirit, body, and soul. This man thus doubled, must be furnished with double senses: bodily to serve the body: and spiritual, to serve the soul. He must have eyes of the body, and eyes of the soul: ears of the body, and ears of the soul. Spiritual senses, are quick, sharp, and lively. They pierce any thing, be it never so thick: they reach any thing, be it never so far off. Christ saith of Abraham, Abraham 
john 〈◊〉.  rejoiced to see my day: he saw it, and was glad. He saw it, not with his bodily eyes, but with the inner eyes of the soul.  
When we speak of the mystery of Christ, and of eating his body, we must shut up and abandon all our bodily senses. And, as we cannot say, that we see him with our bodily eyes, or hear him with our bodily ears, or touch him with bodily feeling: so likewise can we not, and therefore may we not say, we taste him, or eat him with our badylie mouth. In this work we must open all the inner and spiritual senses of our soul: so shall we not only see his body, but hear him, and feel him, and taste him, and eat him. This is the mouth, and the feeling of faith. By the hand of faith we reach unto him, and by the mouth of Faith we receive his body.  
Touching the eating of Christ's body, S. August: taught the people on this wise. Crede, 
Trac. 26. in johan.  & manducasti. Credere in Christum, hoc est, manducare panem vivum. Believe in Christ, and thou hast eaten Christ. For, believing in Christ, is the eating of the bread of life. Believe that he is that Lamb of God that taketh away the sins of the world. Believe that there is no other name given unto men, wherein we shall be saved, but that name of jesus Christ. Believe that he hath paid the ransom for the sins of the whole world. Believe that he hath made peace between God and man. Believe, that it is he, which hath reconciled all things by his blood. Here is nothing to be done by the mouth of the body. Whosoever thus believeth, he eateth he drinketh him.  
Clemens saith, Hoc est bibere sanguinem jesu, participem esse incorruptionis eius. This is the drinking 
In paedag. lib. 2. cap. 2.  of the blood of jesus, to be made partaker of his immortality. Tertul. saith, He must be received in cause of life: he must be devoured by hearing: he must be chewed by understanding: he must be digested by Faith. Thus did Christ himself teach his disciples to understand him The words which I speak are spirit & life. S. jerom therefore saith, Quando audimus 
john 6. in Psal. 147.  sermonem domini, caro Christi & sanguis eius in aures nostras infunditur. When we hear the word of God, the flesh of Christ, and his blood is powered into our ears.  
The patriarchs & Prophets, and people of God, which lived before the birth of Christ, did by faith eat his flesh & drink his blood. S. Paul saith, They did all eat the same spiritual meat, 
1. Cor. 10.  and did all drink of the same spiritual drink. Whosoever believed in Christ, they were nourished by him then, as we are now. They did not see Christ: he was not yet borne: he had not yet a natural body, yet did they eat his body: he had not yet any blood, yet did they drink his blood. They believed that it was he, in whom the promises should be fulfilled, that he should be that blessed seed, in whom all nations should be blessed. Thus they believed, thus they received, and did eat his body.  
But say some, the fathers of the old law, were in darkness, in a shadow, & a figure: it was meet they should receive the Sacrament spiritually, or the body of our Lord spiritually: but all otherwise with us, unto whose benefit, that sacraments of the new Testament work the thing itself that they signify: so that we receive Christ really, bodily, and with the mouth of our bodies.  
S. Paul telleth us, the fathers of the old law did eat the same spiritual meat, that is to say, 
Tract. 26. in johan.  the same Christ, that we eat. So sayeth S. Augustine, Sacramenta illa fuerunt, in signis diversa: in rebus quae significabantur, paria. These things were Sacraments, in the outward tokens divers, but in the things signified, all one with ours. Likewise sayeth Leo, Mysteria pro temporum ratione variata sunt: quum fides, qua v●uimus nulla fuerit aetate diversa. 
De nativi. Dom. ser. 3.  The Sacraments are altered according to the diversity of times: but the faith whereby we live, was ever in all ages one. If they did eat the same meat, if the things, that is, the matter of their Sacraments were all one with ours, if their faith was all one with our faith, what difference is there between their and our eating? As they did eat Christ by faith, and not by the mouth of the body: so we eat Christ by faith, and not by the mouth of our body.  
To make this somewhat more evident, let us take the judgement of the Fathers. They teach us plainly, that the spiritual eating of Christ's body by faith, is the true eating: and that we do not grossly, fleshly, really, or naturally eat him in the Sacrament. Saint Cyprian sayeth, the body of Christ est cibus mentis, non ventris. It is meat for the 
Cypr. de coena Domini.  mind, not for the belly: Not for the teeth to chew, but for the soul to believe. Cyrillus sayeth, Sacramentum nostrum, hominis manducationem non asserit, mentes credentium ad 
Ad obie. Theodo. anath. 11  Grassas cogitationes irreligiose inducens. Our Sacrament avoucheth not the eating of a man, leading the minds of the faithful in 
In illud evan. Quicunque dixerit verbum.  ungodly manner to gross (or fleshly) cogitations. Athanasius saith, Quot hominibus suffecisset corpus eius, etc. Unto how many men could Christ's body have sufficed, that he should be the food of all the world? Therefore he made mention of his ascension into heaven, that he might withdraw them from corporal and fleshly understanding. What thing may be spoken more plainly: It were unpossible his natural body naturally received, might suffice all the world: to let them see he had no such meaning, he speaketh of his going up into heaven. Spiritually then, he is received of every one, and is digested, and becometh the nourishment of all the world.  
S Augustine expounding these words of Christ, 
Tract. 26. in john.  Who so eateth of this bread, shall not die, saith thus, Quod pertinet ad virtutem sacramenti, non quod pertinet ad visibilile sacramentum. Qui manducat intus, non foris: qui manducat in cord, non qui premit dente. That pertaineth to the vertu & effect of the sacrament, not that pertaineth to the visible sacrament. He that eateth inwardly, & not he that eateth outwardly: that eateth with his heart, not that bruiseth (the sacrament) with his tooth. Thus is Christ's body received, as these holy fathers say: not to the filling our contentation of the body, not with mouth or tooth, but with spirit and faith, unto the holiness, and sanctification of the mind. After this sort we eat his flesh, and drink his blood.  
Therefore wicked men, and such as believe not, receive not the body of Christ: they have no portion in it. So saith Orig Est cibus verus, quem nemo malus potest edere, etc. The body 
Orig. in 15. Mat.  of Christ, is the true food, which no evil man can eat: For if the evil man could eat the body of our Lord, it should not be written, he that eateth this bread shall live for ever. Ambrose saith, Hunc panem qui manducaverit, non esuriet: 
De bened. Patriarch. ca 9  est esca sanctorum: non morietur morte peccatoris, quia remissio peccatorum est. He that eateth this bread, shall not hunger: it is the food of those that are holy He shall not die the death of a sinner: because it is the remission of sins. S. Aug. saith, Qui discordat a Christo, nec panem eius manducat, nec sanguinem bibit, etc. Who 
In joh. tra. 26.  so disagreeth from Christ, neither eateth his bread, nor drinketh his blood: although he daily receive the sacrament of so great a thing without difference, to the judgement of his presumption. And again, Qui in me non manet, etc. He that abideth not in me, and in 
●ug. de civit. Dei lib. 21. cap. 25.  whom I do not abide, let him not say, or think, that he either eateth my body, or drinketh my blood. And again, Caecus interius 
Aug. in Psa. 57  panem Christumnon videt. Et beatus est? Hoc non dicet, nisi pariter caecus. He that is blind in his heart within, seethe not Christ that is our bread. And is he blessed? No man will say so, unless it be one, as blind as he.  
Chrisost. saith, Where as the carcase is, there 
Hom. 24. in 1. ad Cor.  are Eagles: The carcase is the body of Christ, in respect of his death. But he nameth Eagles, to show, that who so will approach to this body, must mount aloft, and have no dealing with the earth, nor be drawn, and creep downward, but must evermore flee up, and behold the Sun of justice, & have the eye of his mind quick and sharp. For this is a table of eagles, (that fly on high,) not of jays (that creep beneath.) So saith Saint 
jer. ad Hedibiam quaest. 2.  Jerome, Let us go up with the Lord (in to heaven) into that great parlar spread, and clean: and let us receive of him above the cup of the new Testament. He saith, They that rise not up by faith, receive not the cup of Christ. So saith hilary, The bread that came 
De trinit. li. 8.  down from heaven, is not received, but of him that hath our Lord, and is the member of Christ,  
This is the undoubted meaning of the old fathers, that the wicked are not partakers of the passion of Christ, because they lack faith, whereby only Christ is received of us. As Augustine saith, How shall I hold Christ being 
Tract. in john. 50.  absent? how shall I thrust my hand up into heaven, that I may hold him sitting there Send up thy faith, and thou holdest him. By this means we draw nigh to Christ, we hide ourselves in his wounds, we suck at his breast, we feed of his body, and comfortably lay up in our mind, that his flesh was crucified and wounded for our sakes.  
Now let us examine what difference is between the body of Christ, and the sacrament of the body. It behoveth us to take each part aright as it is, lest we be deceived and take one for another. Origen saith, Simpliciores nescientes distinguere. etc. Simple men, not being able 
In Prologue. in cant.  to discern what things in the Scriptures ought to be applied to the outward man, and what to the inner, being deceived by the likeness of words, have turned themselves to a sort of peevish fables, and vain fantasies. Therefore sayeth Chrysostom, Magnum crede mihi bonum est, scire quid sit creatura, & quid sit Creator, etc. Believe me, 
De ieiuniis & lectione Gen.  it is a great matter to understand what is the creature, and what is God the Creator: what are the works, and what is the workman. The difference herein is this, A Sacrament is a figure or token: the body of Christ is figured or tokened. The Sacrament bread is bread, it is not the body of Christ. The body of Christ is flesh, it is no bread. The bread is beneath, the body is above. The bread is on the table, the body is in heaven. The bread is in the mouth, the body in the heart. The bread feedeth the outward man, the body feedeth the inward man. The bread feedeth the body, the body feedeth the soul. The bread shall come to nothing: the body is immortal, and shall not perish. The bread is vile, the body of Christ glorious. Such a difference is there between the bread, which is a Sacrament of the body, and the body of Christ itself. The Sacrament is eaten as well of the wicked, as of the faithful: the body is only eaten of the faithful. The Sacrament may be eaten unto judgement: the body can not be eaten, but unto salvation. Without the Sacrament we may be saved: but without the body of Christ we have no salvation, we can not be saved. As Saint Augustine saith, 
Trect. 26. in joh.  Quinon sumit carnem Christi, non habet vitam: & qui eam sumit, habet vitam, & eam utique aeternam. He that receiveth not the flesh of Christ, hath not life: & he that receiveth the same, hath life, and that for ever.  
Such a difference maketh Epiphanius, Hoc est rotundae figurae & insensibile, quantum ad potentiam 
Epiph. in Anchor.  etc. This thing (that is, the sacrament) is of a round form, (for it was a great thick round cake) and touching any power that is in it, utterly void of sense. But we know that our Lord is whole sense, whole sensible, whole God, whole moving. Again, S. August. saith for the difference of them, The Sacrament 
Tra. 26. in Ioh  (of Christ's bod●) is received of some unto life, of some unto destruction: but the thing itself, (that is, the flesh of Christ) whereof this is a Sacrament, is received of all men unto life, and of no man to destruction, whosoever shall be partaker of it.  
Of the difference which is between a figure of any thing, and the thing itself, Chrysost. saith, Audisti fuisse figuram, ne ergo mirare, neque omnia require in typo: Neque enim typus esset, si omnia 
Hom. 35. in Gen.  quae veritati accidunt haberentur. Ye have heard that it was a figure, therefore marvel not, & being a figure, require not all things to agree: for otherwise it were no figure. These and such like reasons no doubt moved the godly Father to say as we have learned to say, Aliud est Sacramentum, aliud res sacramenti. The Sacrament is one thing, & the matter 
Trac. 26. in joh.  of the Sacrament (which is Christ's very body) is another thing. And therefore he saith, Honorem, tanquam religiosa habere possunt: stuporem, tamquam mira non possunt These things (speaking 
Aug. de trinit. lib. 3. cap. 10.  of the sacrament of Christ's body) may have honour as things appointed to religion: but wonder, as things marvelous, they can not have. Thus are we taught by the Catholic Learned Fathers, to put a difference between the Sacrament, and the body of Christ: and that the one of them is not really lapped up or shut within the other: that the one (as Epiphan●us saith) is utterly void of sense: the other, whole sense and whole sensible: that the one is received 〈◊〉 destruction unto some, as Saint Augustine ●aith: the other is received of all men unto life: That the one is a figure, as Chrysostom saith: the other a truth.  
It remaineth, that we consider how we ought to prepare our hearts: and with what faith, and reverence we should resort to these holy mysteries. We may not come, as we use to do to our usual meats. For here, in a mystery and Sacrament of bread, is set before us the body of Christ our Saviour: and his blood in the Sacrament of Wine. We see one thing, we must conceive another thing. Therefore we must in such manner be affected, as if we were present to behold his death upon the cross, and the shedding of his blood for our sins.  
Let us set before our eyes that dreadful tragedy, and the causes and effects of his death: that so our hearts may be the rather moved to yield that allegiance, obedience, and reverence, which is due. We were the children of wrath, the enemies of God, shut up under sin, and the heirs of everlasting damnation. In this case God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have life everlasting. And as Saint Paul sayeth, God sent his 
Rom. 〈◊〉.  own Son in the similitude of sinful flesh, and by sin co●●emned sin in the flesh. There was no other thing in He aven or earth, which would be taken for our ransom. Therefore was the Son of GOD brought before the judge, and arraigned as a Thief, and condemned, and scourged, and put to death: his side was opened with a spear, and the blood flowed out: and he said, It is finished: that is to say, the price for man is now paid. Thus, being in the form of God, he thought it no robbery to be equal with God: but 
Phil. 2.  he made himself of no reputation, & took on him the form of a servant, and was made like unto men, & was found in shape as a man. He humbled himself, and became obedient unto the death, even the death of the Cross. He gave his body to be crucified, and his blood to be shed for our sakes. There was no other sacrifice left for sin: woe worth the sin of man, that was the cause of the death of Christ.  
What were the effects of his death? What followed? God hath highly exalted him, and given him a name above every name, that at 
Phil. 2.  the name of jesus should every knee bow: and that every tongue should confess that jesus Christ is the Lord, to the glory of God the Father. God spoke out of the heavens, and said, This is my beloved son, in whom I am well pleased. He crowned him with glory and honour: he hath not only advanced Christ, but us also together with him, And made us sit together in heavenly places in Christ jesus: 
Ephe. 2.  He hath made us like to the Image of his son. Thus hath he made us an acceptable people, and hath renewed the face of the earth: so that now he saith not, as he did to Adam, thou art earth, and shalt return to earth: but he saith: Thou art heaven, an immortal and undefiled inheritance that fadeth not away, is reserved in heaven for thee. This is the effect, and value of the death of Christ.  
All these things are laid before us in the holy Table, if we have eyes to see and behold them. There may we see the crucifying of his body, and the shedding of his blood, as it were in a glass. Therefore Christ sayeth, do this in remembrance of me: in remembrance of my benefit wrought for you: in remembrance of your salvation purchased by me. Saint Paul saith, As often as ye shall eat this bread, and 
1. Cor. 11.  drink this cup, ye show the lords death till he come.  
In this supper, lieth a hidden mystery, There is the horror of sin, there is the death of our Lord for our sin represented, how he was wounded for our sins, and tormented for our iniquities, and led as a lamb to the slaughter. There may we see the shame of the cross: the darkness over the world: the earth to quake: the stones to cleave asunder: the graves to open, and the dead to rise. These things may we see in the Supper: this is the meaning of these holy mysteries.  
Therefore, let every one examine himself, and search and weigh his own heart, whether he be the child of GOD, and a member of the body of Christ: and so let him eat of this bread, and drink of this cup. The sacrament of the lords Supper, is a holy food, the seal of our Faith, the assurance of God's promises, and a covenant between God and man. He that doth unworthily thrust himself to this table, eateth and drinketh his own damnation. When a sick man, of a weak and feeble stomach, sitteth down to eat with them that are whole, whatsoever he eateth or drinketh, it doth increase his sickness. To them that perish, the word of God is a savour of death unto death. Who so disagreeth from Christ, neither eateth his bread, nor drinketh his blood, as saith S. Augustine.  
If any of us come to the Sacrament of the body of Christ, and yet make ourselves the members of the Devil, we tread Christ under our feet, we regard not his body crucified, nor his blood shed for us, we regard not the price of our salvation, we are guilty of his death, we betray the innocent blood, we are fallen from grace, and Christ hath died in vain for us.  
Let us remember Christ was forsaken, scorned, buffeted, crucified, and left upon the cross: he was a worm and no man, a reproach among men. Nature itself yearned and yielded at the sight hereof. The whole land grew dark, the earth did quake, the sun lost his light, the powers of heaven were moved, the rocks were cloven, the vail of the temple rend, the thief repented, & said, Lord remember me when thou comest into thy kingdom: the centurion glorified God, and said, of a surety this man was just.  
Where is the power of Christ's death now? Where is the force and power of his word? By these means he speaketh to thee, and calleth, saying, Behold, O man, thus have I sought thee: these things I suffer for thy sake, that thou shouldest eat my flesh, and drink my blood, & be made one with me: that thou mightest come into me, and I into thee. I have made thee a member of my body, bone of my bones, and flesh of my flesh. Thou that wallowest in thy sins, thou Sodoma, and Gomorrah, thou child of destruction, which hast rejoiced in my shame, and art not moved with the pains which I have suffered, what might I do for thy sake, to save thee, that I have not done? What might I suffer, and have not endured it? O be a partner of my death, that thou matest have part in my resurrection.  
Let us die with Christ, let us be crucified unto the world. Let us be holy Eagles, and scare above. Let us go up into the great parlar, and receive of our Lord the cup of the new testament. There let us behold the body that was crucified for us, & the blood which was shed for us. There let us say, this is the ransom of the world: this was once offered, & hath made perfect for ever all them that believe: this entered once into the holy place, and obtained everlasting redemption for us: this standeth always in the presence of God, & maketh intercession for us: this is the Lamb of God, that taketh away the sins of the world: by this body I am now no more earth & ashes: by this, I am now not a bondman, but made free. This body hath broken the gates of hell, & hath opened heaven. In this are all the treasures of God's mercy by this the prince of darkness is cast forth, in this body shall he come again to judge the quick and the dead.  
Let no unclean or filthy person, no adulterer, no usurer, no cruel extortioner, or devourer of God's people, offer himself to the receiving of this Sacrament. If any be such a one, I require him by the body & blood of jesus Christ, and by the judge of the quick and the dead, that he come not to the lords table: that he betray not the son of God. It were better he had never been borne, and that a millstone were hanged about his neck, & he thrown into the sea. Let us not deceive ourselves: God will not be mocked. He receiveth damnation, that receiveth unworthily.  
Let us fall down before our Lord, and give thanks unto him: Let us say, what shall I give unto the Lord, for all that he hath given unto me? I will take the cup of salvation, & call upon the name of the Lord. Let us say, O Lord our Lord, how wonderful is thy name in all the world. Let us say, praise the Lord, O my soul, and all that is within me, praise his holy name. Let us purpose, and promise amendment of our life: let us go out with Peter, and weep: let us fall at Christ's feet with Marie Magdalene, and with our tears wash his feet: Let us say with David, I have sinned to the Lord: Let us say with the Prodigal son, father, I have sinned against heaven and against thee, I am no more worthy to be called thy son: Let us say, have mercy on me O God, according to thy great mercy: thou art my God, I am thy servant. O save me for thy mercy's sake. Let us offer up our bodies, a living, pure, holy, and acceptable sacrifice to God. So shall we be partakers of the death of Christ, and of his resurrection. Thus have we briefly gone through the whole matter of the Sacrament of the body and blood of Christ, and followed the same order which was set down. First that we do in the Sacrament truly eat the body of Christ. Secondly, what is the meaning of the words, Hoc est corpus meum. thirdly, whether the bread remeaine in nature & substance, Fourthly, whether it be eaten with the mouth of the body, or by faith only. Fiftly, what difference is between the body of Christ, and the mystical signs. Sixtly, how we must be prepared, and with what devotion we ought to come to receive this Sacrament.  
Having thus treated of the Sacraments of the new testament, and said so much as is needful for you to know of them both, as well of Baptism, which is the sacrament of our regeneration, as of our lords supper, which is the sacrament of our refection or nourishment: I will now in few words speak something of confirmation, of matrimony of ecclesiastical ministery, which some call holy orders, of repentance or penance, and of extreme unction which some of late years have called Sacraments, and by joining these to the other, have made up the number of seven Sacraments, & so have charged the Church with five sacraments more than Christ did ever ordain.  
For these five, want either the word, or the element, or both: and therefore may not be taken for true sacraments. Such as have with all their skill showed themselves helpers and furtherers of our adversaries. yet have plainly confessed that they are not sacraments of Christ's institution: Alexander of Hales, saith of confirmation. The sacrament of confirmation, as it is a Sacrament, was not ordained either by Christ or by the Apostles, but afterward in the Counsel of Melda: Which Counsel was kept many years after Christ. And Durandus saith of matrimony, Matrimony in due and proper kind of speech, is no Sacrament. And Bessarion a Cardinal, confesseth (as it was showed before) that in due and right consideration, none of these five may be called Sacraments: We read (saith he) that these two only Sacraments, were delivered us plainly in the Gospel.  
First, of Confirmation, which is so called because that which was done on our behalf in baptism, is ratified and confirmed, many parents had not such due care as they ought in the godly bringing up of their children: so that many children knew not whether they were baptised or no: many were never taught what covenant was made between them & God in their baptism: many swerved away from Christian profession, and carried themselves to the fellowship of the heathens: and of the sons of God, became the sons of the devil. Upon this occasion, the Church of God layeth charge upon the parents, and the witnesses of the baptizing of young children, that they teach them the ways of the Lord, & to know the holy mystery that they have received, and what they have promised and professed in baptism: that they put them in mind, how God hath called them out of the kingdom of darkness, unto his wonderful light, and to the fellowship of the saints in light.  
When the children of the Christians were thus brought up, & had learned the religion of Christ, and to walk in the ways of Godliness, they were brought to the church, & by their parents presented unto the Bishop: and yeeled a reason of their faith openly, before the whole congregation: they professed they would so believe, that they would live and die in that faith. Then the Bishop and all the people fell down on their knees, and prayed unto God, that he would continue the good thing he had begun, and the bishop laying his hand upon them, commended them unto God. This was the ratifying of the profession which they made by others at their baptism, and for that cause called Confirmation.  
Now, whether it be a sacrament: and when I say a sacrament, I mean a ceremony commanded by God in express words: For God only hath the authority to institute a Sacrament. Sacraments are confirmations, & seals of the promises of God, and are not of the earth, but from heaven. As Christ saith, The baptism 
Mat. 21.  of john Whence was it? from heaven or of men? Chrysostom saith, The mystery were not of God, nor perfect, if thou shouldest put any thing to it. Mark, and judge, & yourselves shall see, whether this were a sacrament instituted by Christ. Augustine said, Accedat verbum ad elementum, & fit sacramentum. join the word to the creature, & it is made a sacrament.  
This creature or element is visible, as are water, bread & wine. The word which must be joined, is the commandment, & institution of christ: without the word, and the commandment and institution, it is no sacrament.  
I protest that the use and order of confirmation rightly used, is profitable, and necessary in the Church, & no way to be broken. But all that is profitable, & necessary, is not a sacrament. Christ did not command it, he spoke no word of it. Look, and read, if you doubt it. Christ's words are written, and may be seen. You shall never find that he commanded Confirmation, or that he ever made any special promise to it. Therefore may you conclude, that it is no sacrament. Otherwise, being rightly used, it is a good ceremony, & well ordained of our ancient fathers.  
The Apostles laid their hands on them, and confirmed them which were baptised of john▪ But that proveth not this confirmation: that was extraordinary, it was a miracle. The holy Ghost came down upon them, and lightened their hearts by this laying on of the Apostles hands. But it is not so now, the holy Ghost doth not now descend in visible form upon those which are confirmed: there is no such miracle wrought. There is no need, that it should so be. There was no commandment, either to appoint it unto the Church, or to continue it until the coming of Christ, and the end of the world. Therefore it is no Sacrament by the institution of Christ, Hitherto of the use: Now, somewhat of the abuse.  
Nothing so good and holy, but it may be abused. The word of God hath been abused to Heresies, to Necromancy, to Charms, and Sorcery, and Witchcraft. The supper of the Lord was abused in the time of S. Paul. He telleth the Corinthians, This is not to eat the Lords Supper. Less marvel then, if this happen to 
1. Cor. 11.  a ceremony. Time rusteth and consumeth all things, & maketh many a thing to prove nought in the end, which was first devised for good. The brazen Serpent, at the first was made by Moses, and set it up for good purpose. But, after ward it was abused: The children of Israel did burn incense unto it, and therefore Ezechias broke it in pieces.  
The first abuse in confirmation was, that it was done in a strange tongue, that no man might understand what was meant. Then, that they received to confirmation such children, and so young, as were not able to make profession of their faith: so that the infant promised, he knew not what: and the Bishop ratified and confirmed, where there was nothing to be confirmed: he set to his seal, where there was nothing to be sealed. These abuses, were far unmeet for the Church of God.  
Besides these, there was great abuse in the manner of doing. For thus the Bishop said, Consigno te signo crucis, & confirmo te chrismate salutis. I sign thee with the sign of the cross, and confirm thee with the oil of salvation. Thus they used to do: these were their words, with the oil of salvation. They took not this of Christ, nor of his Apostles, nor of the holy ancient fathers. It agreeth not with our Christian faith, to give the power of salvation unto oil. He that seeks salvation in oil, looseth his salvation in Christ, and hath no part in the kingdom of God. Oil for the belly, and for necessary uses of life. It is no fit instrument without commandment or promise by the word, to work salvation.  
More, they said, he was no perfect Christian, that was not anointed by the Bishop with this holy oil. This was another abuse. For, whosoever is baptised, receiveth thereby the full name of a perfect Christian, and hath the full and perfice covenant and assurance of salvation: he is perfitly buried with Christ, doth perfitly put on Christ, and is perfitly made partaker of his resurrection. Therefore they are deceived, that say, no man is a perfit Christian, that is not marked with this oil. Else the Apostles, and holy Martyrs were but half Christians, because the lacked this oil. Else, what hope and comfort might the poor fathers have? In what state shall he think to find his child if he die before confirmation, & pass without perfit Christendom? verily they writ thus, Sine oleo Chrismatis, nemo potest sisti ante tribunal christi. Without the oil of chrism, no man can appear before the judgement seat of Christ.  
Again, they say, confirmation is more honourable than baptism: because any priest may baptise, but confirmation is given only by a Bishop, or a suffragain. So do they give a greater pre-eminence to confirmation, which is devised by man, then to the holy sacrament of baptism, which Christ himself ordained. I need not speak more hereof, the error is so gross, so thick, so sensible and palpable.  
Again, when they blessed, or hallowed their oil, they used these words, Fiat domine hoc oleum, te benedicente; unctio spiritualis ad purificationem mentis & corporis, O Lord, let this oil by thy blessing, be made a spritual ointment, to purify both soul & body. O Christ jesus, where was thy cross, where was thy blood, and the price of thy death and passion, when a drop of oil was of power to work remission of all sins, to save and defend against all the darts of the wicked spirits, and to refresh both body and soul? Yet so were we taught, so were we lead. I feign not these things: The words may be seen. Neither do I speak this, to bring you to a misliking or loathing of our latter fathers: but only that we may humble our hearts, and give thanks to GOD, that hath brought us out of that darkness, and given us better knowledge.  
Now, a word or two of the bringing up of children, and preparing them to confirmation. Wherein I would God the old order were duly observed, that they were instructed perfectly to know religion, & their duty to God: and so might be brought before the Congregation, and make an open profession of their faith, with promise, that neither tribulation, nor anguish, nor persecution, nor famine, nor nakedness, nor fire, nor sword, nor life, nor death, shall ever make them deny their faith. Hereof might much be spoken, but I will be short.  
The whole standeth in knowledge and in the fear of God: that they may know God, & walk before him in reverence and in fear, and serve him in holiness, and righteousness, all the days of their life. The jews are a miserable people: they live in error, they die in their own blood: yet have they so much understanding, that they bring up their children in the knowledge of God, and that knowledge they teach out of the word of God. They remember what charge God gave them: Thou shalt teach them thy sons, and thy sons sons. 
Deut. 4.   
Therefore, a father must teach his child what God is: That he is our father, that he hath made us, and doth feed us, and giveth us all things needful, both for body, and soul: that he is our Lord, and therefore we must serve him, and obey him, and do nothing whereby he may be displeased: that he is our judge, and shall come to judge the quick and the dead, and that all men shall come before him, to receive according as they have done in the flesh. He must put his child in mind of his baptisine, and teach him that it is a covenent of God's mercy to us, and of our duty to God: that it is a mystery of our salvation: that our soul is so washed with the blood of Christ, as the water of baptism washeth our body. So must he also teach his child the mystery of the lords supper: what and how he receiveth there to his comfort: that as the bread is broken, and the wine poured out, so the body of Christ was crucified, and his blood shed for the remission of sins: that, if we believe in Christ, we are through the promise of GOD, so certainly nourished in our souls to everlasting life, by the passion of Christ jesus our Saviour, as our bodies are truly nourished with the creatures of bread & wine. Thus Paul was brought up at the feet of Gamaliel, 
Act. 22.  and instructed according to the perfect manner of the law of the fathers. Thus Timothy was 
2. Tim. 3.  brought up to know the holy Scriptures of a child. How are we become so superstitious? Why have we been so delighted in darkness? why is it so hard a matter to remove us from the errors wherein we have lived? Why had we rather fall down before dumb things and worship them, & continue still in ignorance, rather than hearken unto the word of God? Why have we played that part of the jews, & cried Crucifige upon our dear friends, and kinsmen: upon those whom we could not justly accuse of any crime: who offended us no ways, but in that they did point us to Christ, and called us to seek salvation only in him? Hereof there cannot any better cause be yielded, than this, that we were ignorantly bred up, without knowledge of God, without understanding of his word The wise man saith, Teach a child the trade 
Prou. 22.  of his way, and when he is old he shall not departed from it. And again, Who so awaketh unto wisdom betimes, shall have no great 
Wis. 6.  travel: for he shall find her sitting at his doors.  
Therefore wicked rulers, as julianus, Licinius, Maximinus, and such others, have forbidden that children should be brought up in the knowledge of God. They taught them to blaspheme Christ, and holy men, and to speak ill of them before they knew them. But let us look upon our children, as upon the great blessings of god. They are the Lords vessels ordained to honour, let us keep them clean: they are Christ's lambs, and sheep of his flock, let us lead them forth into wholesome pasture. They are the seed plot of heaven, let us water them, that god may give the increase: their angels behold the face of God, let us not offend them: they are the temples, & tabernacles of the holy ghost, let us not suffer the foul spirit to possess them, & dwell within them.  
God saith, your children, are my children. They are the sons of God. They are borne a new, & are well shapen in beautiful proportion: make them not monsters. He is a monster whosoever knoweth not God. By you they are borne into the world, be careful also that by your means they may be begotten unto God, you are careful to train them in nurture and comely behaviour of the body, seek also to fashion their minds unto godliness. You have brought them to the fountain of baptism to receive the mark of Christ, bring them up in knowledge, & watch over them that they be not lost. So shall they be confirmed, and will keep the promise they have made, & will grow unto perfit age in Christ.  
Of marriage I shall need say the less, the matter is so known, & common. This fellowship was first ordained by God himself in paradise. God himself said, It is not good that man should 
Gen. 2.  be himself alone: I will make him an helper meet for him. God, which fashioned man, and breathed in him the breath of life, & knoweth his very heart & rains, said, it is not good, it is not fit, that man should be himself alone. Although man were in Paradise, although he were in the perfection of virtue, yet saith God he hath need of a helper. Christ disdained not to be at a marriage, he honoured it both by his presence, & by the working of a miracle. S. Paul saith Marriage, is 
Heb. 13.  honourable in all men & the bed undefiled. In all men saith he, in the patriarchs, in the Prophets, in the Apostles, in Martyrs, in Bishops.  
That all the Apostles S. john only excepted, were married, appeareth by Ignatius, Clemens, & Eusebius. Spiridion was a married Bishop, & yet he was thereby nothing hindered, neither to discharge his duty, nor to any other godly purpose. Tertullian was a Priest, and married as appeareth by his own Book, written to his wife. Gregory S. Basils' brother, was Bishop of Nyssa, yet married. Another Gregory, was Bishop of Nazianzum, yet married, & nevertheless, a faithful servant & steward of the mysteries of God. Hilary was Bishop of Poitiers, yet married. All these were holy, and Godly, and chaste in bedy, and in spirit, and yet were married. Gregory Nazianzene 
In funere Gorgoniae.  saith, Marriage is worthy of praise, for the quietness and contentation that is in it. And Clemens Alexandrinus saith, As well marriage 
Strom. li. 3.  as also chastity, have their peculiar offices pertaining to God. & Chrysost saith, marriage 
Hom. 57 ad Heb. Hom. 7. ad Heb.  is void of fault, and is no hindrance to virtue. Again, So precious a thing is matrimony, that with the same thou mayest be promoted even to a Bishop's chair.  
What are they then that call marriage uncleanness, filthiness, a work of the flesh? that say it defileth a man, & therefore God's ministers may not be married? How can they thus speak that have any knowledge of that which God hath spoken? May we not worthily say unto such despisers of lawful matrimony, that which S. Bernard 
Berm. Sermon. 66. in cantica.  in like case said? Fingunt se amore castitatis ista dicere, cum ea magis causa turpitudinis fovendae, & multiplicandae adinuenerint. They Bear us in hand that they speak these things for love of chastity: where as in deed they have devised the same, to the end to nourish, & to increase their filthiness. Or, as Augustine sometime said 
August. de moribus Manich. li. 2 cap. 18.  to the Manichees, Non concubitum, sed ut ab Apostolo long antè dictum est, vere nuptias prohibetis. Ye forbidden not copulation: but as it was long ago forespoken by the Apostle, in deed ye forbidden very marriage. If you mark these few words which I delivered, it will easily appear, how reverent an account is to be made of that state of life. For if you regard the necessity thereof, God found it good to give man a wife: if the antiquity, it was ordained in the beginning of the world: if the place, in Paradise: if the time, in the innocency of man. If you regard any thing the rather, because of him that ordained it, God was the author of marriage: even God which made heaven, and earth, and which is the father of our Lord jesus Christ. If you seek the allowance, Christ approved it by his birth in marriage, and by his presence at marriage: if the dignity, it is honourable: if among whom, in all men of all estates, of all callings: in Prince, in subject, in minister, in Priest, and in people. It is honourable in Prophets, honourable in Apostles, in Martyrs, in Bishops.  
Marriage is honourable in all men, but whoremongers and adulterers God will judge: Their portion shallbe with the infidels, they shall be cast into utter darkness, their worm shall never die, their fire shall never be quenched, they shall go down headlong into the fire that is prepared for the devil and his angels. Be not deceived, (saith Saint Paul) neither fornicators, 
1. Cor. 6.  nor adulterers, nor wantonness, nor bouggerers, shall inherit the kingdom of God.  
Now are we to speak in the next place of the ministery of the Church, which some have called holy orders. Shall we account it a Sacrament? there is no reason so to do. It is a heavenly office, a holy ministery or Service. By such as have this office, God lighteneth our darkness, he declareth his mind to us, he gathereth together his scattered sheep, and publisheth unto the world the glad ridings of salvation. The patriarchs did bear this office. This was the office of the prophets. God saith, I have sent unto you all my servants the prophets, rising up every day, & sending them. 
jere. 7.  Again he saith, I have put my words in thy mouth. Therefore when they taught the people 
Esay. 51.  of God, the Prophets signed their speech thus. The mouth of the Lord hath spoken it: The Lord hath said: The voice and the word of the Lord: Hear the word of the Lord.  
But when the fullness of the time came, God sent his Son, and hath spoken unto us by him. He became our Prophet, to show us the will of his father. He saith, I have not spoken 
john. 12.  of myself: but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. Hereof Saint john saith, No man hath seen God 
john. 1.  at any time. He is invisible, he is incomprehensible, no mind can conceive him, no eye can see him: but, the only begotten Son, which is in the bosom of the Father, he hath declared him. Of him the father said, This 
Mat. 3.  is my beloved Son, in whom I am well pleased: hear him. Hearken unto. him, receive his word, credit him, believe him. No doubt the ministery of the Gospel is highly to be esteemed, seeing our Saviour was not ashamed to publish the will of his Father in his own person: yet it appeareth not, where ever he did ordain it to be a Sacrament.  
He appointed that the comfort thereof should be carried into all nations, and gave that charge unto his Apostles, Go teach all 
Mat. 28. Mat. 10.  nations. Again, What I tell you in darkness, that speak you in light: and what you hear in the ear, the preach you on the houses. He saw the people, and had compassion on them, he saw they were dispersed, and scattered abroad like sheep without a shepherd, and that they perished, because they had no knowledge of the will of God. Therefore 
Mat. 9  he sayeth, Pray the Lord of the harvest, that he would send labourers into the harvest. Therefore he ordaineth them to this ministry, I will make you fishers of men. And sendeth 
Mat. 4. john. 20. Mat. 10.  them forth, as my father sent me, so send I you. And, Go to the lost sheep of the house of Israel. He willed them to call the people to repentance, and to preach the kingdom of God.  
By this ministery, God hath gathered to himself an acceptable people, and hath brought them to the obedience of the Gospel of Christ, and hath turned the hearts of the Fathers unto their children, and so made it to be the foundation of religion, They that exercise this ministery are the eyes of Christ, the pillars of the Church, the interpreters of Gods will, the watchmen of the lords tower, the leaders of Christ's sheep, the salt of the earth, the light of the world. Daniel saith, They that turn many to righteousness, 
Dan. 12.  shall shine as the stars for ever & ever. Not that there is any so great wisdom, or eloquence in men: they are but weak, they are unfit to do this service. Esay saith of himself, I am 
Esay. 6. jerem. 1.  a man of polluted lips And jeremy saith, O Lord god, behold, I cannot speak, for I am a child. So saith S. Paul, I have planted Apollo's watered, but God gave the increase. So 
1. Cor. 3.  them, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. So said Saint john, that he was not Christ, nor that Prophet, but the voice of him that crieth in the wilderness, and not worthy to unloose the latchet of his shoe that should come after him.  
The power, whereby they did conquer the world, was not in them, but in the word which they preached. It is the power of God to salvation to every one that believeth. It is 
Rom. 1.  like a fire, & like a hammer that breaketh a stone. When ye received of us the word of the 
jere. 23.  preaching of god, (saith S. Paul to the Thessalonians) ye received it not as the word of 
1. Thes. 2.  men, but as it is indeed the word of god, which also worketh in you that believe. The power of an earthly Prince is great. The 
Prou. 20.  wise man sayeth, The fear of a King, is like the roaring of a lion. Yet is a Prince but mortal, and the Law of a Prince is but mortal: it hath no power to force the conscience. But the word of God doth break into the heart, it forceth a way into the Conscience: it is sharper than any two edged sword: it entereth through, even to the dividing a sunder of the soul and the spirit, because it is the word of God.  
For, it is not man, but God that speaketh, as Christ telleth the Apostles, It is not ye that 
Mat. 10.  speak, but the spirit of your father, which speaketh in you. So saith the Prophet Zacharie, 
Luck. 1.  He spoke by the mouth of his holy Prophets, which have been since the world began. The Prophets, and Apostles, and holy men of God were but instruments. It was God which gave his holy spirit, which gave them tongues to speak, and words to utter. Therefore said Christ, I will give you a mouth, 
Luke. 21.  and wisdom, where against all your adversaries shall not be able to speak, nor resist. Though men be but simple, yet the word they deliver, is mighty: though they be mortal, the word of the Lord endureth for ever.  
Where this word is received, it is fire, and burneth: it is a hammer, and breaketh the hardness of the heart: it is mighty in operation: it cleanseth the inner man: it openeth the consctence: it is a savour of life unto life: it is the means of salvation. He that receiveth this word and believeth, shall be saved. This is the word of reconciliation. God hath committed it unto us.  
If any hide this word, he slayeth the people: He is a dumb dog. Of such God saith, Behold, I will come against the Prophets, that steal my word everione from his neighbour. 
jerem. 23.  They are thieves and robbers. Woe, be unto you interpreters of the law: for ye have taken away the key of knowledge (saith Christ) 
Luke. 11.  ye entered not in yourselves, and them that came in, ye forbade. And again, Woe be unto you Scribes, and Pharisees, hypocrites, 
Mat. 23.  because ye shut up the kingdom of heaven before men: for ye yourselves go not in, neither suffer ye them that would enter, to come in. Of these, and against them God speaketh by the Prophet jeremy, Woe be unto the pastors, 
jerem. 23.  that destroy, & scatter the sheep of my pasture. And by the Prophet Zacharie, O Idol-shepherd 
Zach. 11.  that leaveth the flock. Thou hast ears, and hearest not: thou hast eyes, and seest not: thou hast a tongue, and speakest not: and a heart, but understandest not: thou art an idol, Christ said to thee, feed my lambs, feed my sheep, but thou carest not for them. Thou hast the room of an Evangelist, and Pastor, and Teacher: but thou gatherest not the saints together: thou dost not the work of the ministery: thou buildest not up the body of Christ. They shall perish in their wickedness, but their blood will I require at thy hands.  
Here note, this ministery of the Church was not ordained to offer sacrifice for forgiveness of sins. Whosoever taketh that office upon him, be doth wrong & injury to the death and passion of Christ. He only is called of god 
Hebr. 5.  an high Priest after the order of Melchisedec. He only, by his own blood entered in once 
Heb. 9  into the holy place, & obtained eternal redemption for us. He only with one offering 
Hebr. 10.  hath consecrated for ever them that are sanctified. He only hath said, Consummatum est. It is finished. The ransom or price for man's salvation, and for forgiveness of the sins of the world is paid in me, in my death upon the Cross. Of him alone, and only of him, hath it been spoken, This is my well beloved 
Mat. 3.  Son in whom I am well pleased. And by Esay, With his stripes only, we are healed. It 
Esay. 53.  is he only which hath made of both, one. It is he only, which did put out the hand writing 
Ephe. 2. Colos. 2.  of ordinances that was against us: he even took it out of the way, and fastened it upon the Cross. He alone, is our high Priest, the Lamb of God, the Sacrifice for sins, the Altar, the Propitiation for sinners, and redeemer of the world, He only hath appeased the wrath of god. He only appeareth in the sight of GOD, to make intercession for our sins. All others whatsoever, Apostles, Prophets, Teachers, and Pastors, are not in office to offer any propitiatory sacrifice: but are called to the ministery of the Saints, to the edification of the body of Christ, and to the repairing of the Church of God.  
Thus much of the holy ministery of the Church, which standeth in the setting forth of the mystery of our salvation, both by the preaching of the word of GOD, and by the due and reverent ministration of the Sacraments. The principallest part of this office, is to preach repentance, that so we may amend our lives, and be converted unto God. So joel the Prophet followed his ministery, saying, Rend your hearts and not your garments, and turn to the Lord 
joel. 2.  your God, for he is gracious & merciful. So S. Paul teacheth, that true circumcision is by 
Colos. 2.  putting off the sinful body of the flesh: that it is in mortifying our members that be on the earth, Fornication, uncleanness, the inordinate affections, evil concupiscence, & 
Col. 3.  covetousness, which is idolatry: that it is in putting away all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking out of your mouth in putting of the old man with his works, and putting on the new, which is renewed in knowledge after the image of him that created him.  
So john Baptist said, Repent, for the kingdom 
Mat. 3.  of God is at hand. Prepare ye the ways of the Lord, & make his paths strait. So our Saviour Christ, when he began to preach, 
Mat. 4.  said, Am end your lives, for the kingdom of God is at hand.  
Therefore it will not be amiss now, to speak of repentance, which some of late years have changed into penance, and there of have also made a Sacrament. Here it behoveth to rip up the whole life of man. There is not any man that liveth, and sinneth not. God sayeth, The imagination of man's heart is evil 
Gen. 9  from his youth. The Prophet jeremy saith, The heart is deceitful and wicked above all 
jerem. 17.  things who can know it? Saint john therefore saith, If we say, that we have no sin, we 
1. john. 1.  deceive ourselves, & truth is not in us. Of himself Saint Paul saith, I know that in me, that is, in my flesh dwelleth no good thing. 
Rom. 7.  Of himself the Prophet David sayeth, There is nothing sound in my flesh, because of thine 
Psal. 38.  anger: neither is there rest in my bones, because of my sins, For mine iniquities are gone over mine head, & as a weighty burden they are to heavy for me. He saith, If thou, O 
Psal. 130.  Lord, straightly markest iniquities, O Lord, who shall abide it? So saith the Wise man, A 
Prou. 24.  iustman falleth seven times.  
God is a righteous God, and the avenger of all them that offende●●. Saint Paul saith, The 
Rom. 6.  wages of sin is death. And the Prophet Ezechiel, The soul that sinneth shall die. For this cause then God ordained the ministery of 
Ezech. 18.  his word, and appointed certain to this office, that they should warn his people of their sins, and fear them by the terror of God's assured displeasure, and heavy wrath. As is seen by that to Esay, Cry aloud, spare not: lift up thy voice like a trumpet, and show my 
Esay. 58.  people their transgressions, & the house of jacob their sins. So Saint Paul unto Timothy, I charge thee before God, & the Lord 
1. Tim. 4.  jesus Christ, which shall judge the quick and dead at his appearing, & in his kingdom, preach the word: be instant in season & out of season: improve, rebuke, exhort with all long suffering and doctrine.  
So would God have our filth laid open before our eyes, that we might weigh and judge our own hearts, that every man might make charge upon himself, and say, I am an unprofitable servant, my righteousness is as a foul and stained cloth. My soul hath sinned, and hath deserved to die the death.  
In this case, some fall into desperation, and say, as sometimes did Cain, My sin is 
Gen. 4.  greater, then can be pardoned. God withdraweth his mercy from me, I am unworthy of it. I have offended against the holy spirit of GOD: mine own conscience accuseth me. I have no part in the kingdom of GOD, and of Christ: there is no sacrifice left for my sins. Thus the wicked live in trembling and agony, as did Cain: thus they leave their life with horror and misery: so have they no grace to repent, no taste nor feeling of the mercy of God.  
But, the children of God, though they be wounded, yet they find relief in the certain hope of God's mercy. Though they say, I am a sinner, my sins are more in number then the hears of my head: I have offended against heaven and earth. Yet they know that Christ came to call sinuers to repentance, & that he healeth those that are sick. That he said, Come unto 
Mat. 11.  me all ye that are weary and laden, and I will ease you. For, what layeth he on his shoulders with joy? Is it not the lost sheep? Wherefore doth the woman light a candle, and sweep the house, and seek diligently, till she find it? Is it not for the peace of silver, which she had lost? Over whom had the father compassion, and ran, and fell on his neck, and kissed him? Was not this done for him which was dead, but lived again, and for him which was lost, but was found again? The son of man came to save that which was lost. And, There is joy in 
Mat. 18. Luke. 15.  the presence of the Angels of God, for one sinner that converteth.  
God is merciful, and his mercy endureth for ever. So ●ayeth the Prophet David. Mercy is with the Lord. By the Prophet Ezechiel, I desire 
Psal. 130. Ezech. 18.  not the death of him that dieth, saith the Lord God. It is the will of God, that all men shall be saved, & come to the knowledge of that 
1. Tim. 2.  truth. By Esay the Prophet, God saith, If your sins were as crimson, they shallbe made as 
Esay. 1.  white as snow. For I, even I am he that putteth away thine iniquities, for mine own 
Esay. 43.  sake, and will not remember thy sins. The children of God hear this, and are glad. They lift themselves up in the faith of the mercy of God: they see the filthiness of their sin: they know though the wrath of God be kindled against sin, yet he doth not utterly destroy those that have sinned, but such as continue in their sins without repentance: they know god will not despise an humble and contrite heart.  
Therefore they say, Enter not into judgement 
Psal. 143.  with thy servant, O Lord, for no flesh is righteous in thy sight. Take away the iniquity of thy servant. They say, Why art thou heavy, O my soul, and why art thou unquiet within me? Wait on God: for I will yet give him thanks for the help of his presence. They say, there is no condemnation to them which are in Christ jesus. Though I should walk through the valley of the shadow of death, I will fear no evil, because thou art with me. They say, If our heart condemn us, God is greater than our heart. Thus 
1. john. 3.  are we taught by the office of the ministery, and by the word of God, to see ourselves, to know our weakness, to repent our sins, to believe the forgiveness of our sins, and to turn unto God.  
We are taught to lay open and acknowledge our sins, not to hide them, but to make confession of them. This is done two ways: either in the secret thought of thy heart before God, or else in the hearing and presence of men. David made confession of his sins before God. I acknowledged my sin before thee, neither hide I mine iniquity. I said I will confess against 
Psal. 32.  myself my wickedness unto the Lord, & thou forgavest the punishment of my sin. And again, I know mine iniquities, and my 
Psal. 15.  sin is ever before me. Against thee, against thee only have I sinned, & done evil in thy sight. Such a confession made Daeniel. We have 
Dan. 9  sinned, & have committed iniquity, & have done wickedly: yea, we have rebelled, and have departed from thy precepts, and from thy judgements. For we would not obey thy servants the Prophets, which spoke in thy name to our kings, to our princes, & to our fathers, & to all the people of the land. Even so the prophet Esay, Behold thou art angry, 
Esay. 64.  for we have sinned. We have all been as an unclean thing, & all our righteousness as is filthy clouts, & we all do fade like a leaf, & our iniquities like the wind have taken us away. But now, O Lord, thou art our father: We are the clay, & thou art our potter, and we all are the work of thy hands. This is true and Christian confession. We are required after this sort to examine ourselves, and confess our sins before God: who doth not so, he shall not find mercy and forgiveness of his sins.  
The other sort of confession made unto men, I do not condemn. It may do much good, if it be well used. S. james commendeth it among the faithful, Acknowledge your faults one to 
jocob. 5.  another, & pray one for another, that ye may be healed. He speaketh not of Priest or minister, but of every one of the faithful. Every Christian may do this help unto another, to take knowledge of the secret and inner grief of the heart: to look upon the wound, which sin and wickedness hath made, and by godly advise and earnest prayer for him, to recever his brother. This is a private exhortation, and as it were a Catechizing, or instructing in the faith, and a means to lead us by familiar and special conference, to examine our conscience, and to espy wherein we have offended God. The use and practise hereof is not only to be allowed, but most needful and requisite, if so the superstition, and necessity, and conscience, which many have fondly used and put therein, be taken away.  
That the Priests should hear the private confessions of the people, and listen to their whisperings: that every man should be bound to their auricular confession, it is no commandment or ordinance of God. It is devised and established by men, and was lately confirmed by Innocentius the third. The Church of God in the time of our elder fathers, was not tied to any such necessity.  
Chrysostom saith, Non dico, ut confitearis 
Hom. 2. in psal. 50  conseruo tuo peccata tua● dicito deo, qui curet ea. I will thee not to confessethy sins to thy fellow servant, (that is, to the Priest) confess them unto God, that may heal them. Again he saith, Cogitation tua fiat delictorum exquisitio: sine teste sit hoc judicium, solus Deus te confitent 'em 
Hom. de poenit. & confess.  videat. Examine thy sins in thy heart within thee: let this judgement be without witness, let god only see thee making thy confession. And again, Non dico tibi, ut te pro das in publicum, neque ut te apud alios accuses: 
Hom. 31. ad Hebr. vel hom. 30. quaere.  sed obedire te volo Prophetae dicenti, Revela Domino viam tuam. Apud Deum ergo etc. I say not to thee, that thou openly show forth thyself, nor that thou accuse thyself in the presence of others: but I will have thee obey God, which sayeth, Disclose thy ways unto the Lord. Confess thy sins therefore before God: declare thine offences, and make thy prayer for them before God, which is the true and righteous judge. Make thy confession, not with the tongue, but in the record of thine own conscience.  
Likewise S. Augustine: Quid mihi est cum hominibus, ut audiant confessiones meas, quasi ipsi sanaturi sint omnes languores meos? Curiosum genus ad inquirendam vitam alienam, desidiosum ad corrigendam suam. What have I to do with men, that they should hear my confessions, as if they could heal all my wounds, or diseases? They be a curious sort, in searching out the life of others, and slothful in correcting their own life. S. Ambrose saith, Lauat lachrima delictum, quod voce pudor est confiteri. The tear washeth away 
De paenit. Petri Sormo. 46  that offence, which shame would not suffer to confess in speech. The Church of God in Graecia, never received it. And Erasmus witnesseth, it was not used in the time of S. Jerome. Apparat tempore Hieronimi nondum institutam 
In scho in Epitaph. Fabiolae.  fuisse secretam admissorum confessionem. It appeareth that in the time of S. Jerome (which was four hundred years after Christ) secret confession of sins was not yet ordained.  
And Beatus Rhenanus, a man of great reading, saith: Tertullianus de clancularia ista confessione admissorum kihil loquitur, neque eam usquam olim preceptam legimus. Tertullian speaketh nothing of this secret confession of sins: and we read not any where, that it was commanded in times past.  
By these testimonies of Chrysost. August. Ambrose, & by the observation of Erasmus, & Rhenanus it may appear, that this secret confession in the ear of the Priest, hath not been taken to be necessary: and that it is not of God's determinate appointment, but an ordinance of man. As the 
De paenit. dist. 5. in paenit. in glossa.  gloze upon the decrees something plainly confesseth: Melius dicitur, confessionem institutam fuisse a quadam universalis ecclesiae traditione, potius quam ex novi vel veteris testamenti authoritate. It is better said, y● confession was appointed by some tradition of the universal Church, then by any authority, or commandment of the new, or old testament.  
Now in a word or two, I will somewhat speak of sacisfaction or recompense for offences which we have done, whereby we satisfy & make amends to the full contentation of him that is offended. Such a recompense the law required, An eye for an eye a tooth for a tooth: a hand for an hand: a foot for a foot. Such amends, 
Exod. 21.  for such harm, so much for so much: & this was accounted due and lawful satisfaction.  
This is of two sorts, either that which is done unto God, or that which is done unto men. We are never able to satisfy, & make amends unto God. We must always confess, that we are unprofitable servants, & unworthy to stand in his presence: & by no means able of ourselves, to make recompense for that we have offended him. Our only and full satisfaction for our trespasses done against him, is the blood of our saviour jesus Christ.  
The thief upon the cross, called upon jesus, Lord remember me when thou comest into thy kingdom. He knew he had offended God, but found not how he might make amends, otherwise than by the righteousness of Christ. jesus answered him, verily I say unto thee, to day thou shal● be with me in paradise. Today, that is, by and by. He refuseth him not, nor feareth him that God will refuse him, because he had done amiss, and made no recompense: but promiseth him, because he repented, and believed, that he shall be saved. Paul was thrown down a persecutor, and raised up a preacher. What amends might he make in so short time?  
Saint Cyprian saith, Sanguis tuus, O Christ, 
Cipria. de passione domini.  non quaerit vindictam. Thy blood O Christ looketh not for any revenge. And saint Ambrose Lachrimas Petri lego, satisfactionem non lego. I read of Peter's tears, but I read nothing 
De paenit. Pe. Apo●t. Ser. 〈◊〉  of any satisfaction he made. For our whole life cannot sufficiently acquit us from the guiltiness of one sin: much less is any man able to work or deserve the forgiveness of all his sins. The only things that God requireth of us when we have sinned, are that we sorrow for our sins, and amend our lives. So john the Baptist spoke to the P●arisies, Bring forth fruit 
Mat. 3. Ephe. 〈◊〉.  worthy amendment of life. So saint Paul calleth the Ephesians to make recompense for their former naughtiness: Cast of lying, and speak every man the truth unto his neighbour. Let him the stole steal no more, but le● him rather labour, & work with his hands the thing that is good. Other recompense, god looketh not for at our hands.  
But, when the godly have taken offence at any our doings that are evil, we must give all heed to content their minds, & reconcile ourselves again unto them. It hath been an ancient order in the Church of God, that, if any had openly offended the congregation, he should come openly again before them to satisfy them by amends. There he fell down on his knees, confessed his fault, wept, and lamented for it: prayed the brethren that they would forgive him, and would also pray unto God to be merciful unto him. There the whole congregation fell down before God: their hearts moulted: their eyes gushed out in tears: they held up their hands: prayed together for him, and gave thanks to God, that their brother which had been lost, was found again. Such satisfaction was it, which hath been made to the Church of God.  
The last of those which some have of late misused, and counted one of the sacraments of the Church, is Extreme unction. And this they have founded upon the words of S. ●ames, Is any 
●●cob. 5.  sick among you? let him call for the elders of the Church, & let them pray for him, and anoint him with oil in y● name of the Lord, and the prayer of faith shall save the sick, & the Lord shall raise him up: and if he have committed sin, it shall be forgiven him.  
For the better understanding of which words, consider that God is merciful to the sons of men, and showeth forth his mercy at sundry times by sundry ways. And to leave the examples of the old Testament: in the time of the gospel, he hath given to some the gift of tongues, and hath made them able being simple men, to speak the wonderful works of God in tongues which they never learned. To som● he hath given the gift of power, and of the operation of great works. By this power, many signs and wonders were wrought by the hands of the Apostles. At the word of Peter, Ananias and Saphira his 
Act. 5. Act. 13.  wife, fell down dead. In this power Paul stroke Elimas the sorcerer with blindness.  
To some he gave the gift of healing. By this S. Peter healed a man which was a cripple from 
Act. 3.  his mother's womb, and said, In the name of jesus Christ of Nazareth, rise up and walk: & he took him by the right hand, & lift him up, and immediately his feet and ankle bones received strength. They were able to make the blind, see: the lame, to walk: the lepers, to be clean: the dead to receive life again. For when he sent forth his Apostles to preach. Christ gave them power against unclean 
Mat. 10.  spirits, to cast them out, and to heal every sickness, and every disease.  
These things they wrought, sometimes by their shadow, as many were healed by the shadow of Peter: sometimes with their word: sometimes with handekerchifes: sometimes by laying on of hands, and by touching: sometimes with oil, as is in the sixth of S. Mark, 
Mark. 6.  they cast out many devils, & they anointed many y● were sick with oil, & healed them: even as Christ also by many sundry ways healed many. He healed sometimes, though he were absent: sometimes by his word: sometimes by mourning and sorrowing: sometimes by his garment: sometimes by touching: sometimes with specle, & dust: for at that time the Church had the especial gift of working miracles.  
Therefore S. james putteth them in mind, that they despise not to use the means which God hath appointed: that whosoever falleth into sickness, he call for the Elders, and that they use their gift of healing, and anoint him with oil, because it hath pleased GOD thereby to work health. This was the manner and order of those times. Even as christ used dust and spittle: so S. james willeth them to use oil for the restoring of health. As the Corinthians did abuse the gift of tongues, & were taught by S. Paul how to use it better: so did many abuse the gift of healing, & were therefore warned by S. james how they should use it better. As the gift of tongues was not to last for ever, but only for a time: so the gift of healing was not to continue ever, but for a time. Christ saith, When thou fastest, anoint 
Mat. 6.  thine head, & wash thy face. He doth not in these words give an universal commandment, that must ever be kept in our fasting, that we use the ceremony of anointing: but, meaneth thereby, that in our fast we be fresh and merry. Even so S. james, in saying, anoint him with oil, doth not set down an order, whereunto he would have the Church of God tied for ever: it is not an universal commandment, that the after ages should do the like: but only a particular ordinance for the time, to use the gift of healing. This is the meaning of his words.  
Let us mark what abuses have grown by mistaking them. S. james speaketh of bare and simple oil: They understand it of their oil, which they consecrate, and hallow in unadvised order. For these words the Bishop useth when he consecrateth it. ave sanctum oleum, chrisma, balsamum. Hail O holy oil, & chrism, and balsam. Again, exerciso te immunde spiritus, in nomine patris, & filii, & spiritus sancti, ut recedas ab hoc oleo, ut possit effici unctio spiritualis, ut spiritus sanctus possit in eo habitare. I adjure thee thou unclean spirit, in the name of the father, and of the son, and of the holy ghost, that thou depart from this oil, that it may be a spiritual ointment, and that the holy ghost may dwell in it. Again, Emitte quaesumus, sancte pater, spiritum sanctum paracletum tuum de coelis in hanc pinguedinem olivae, ad refectionem corporum, & sanationem animarum, O holy father we beseech thee send down thy holy spirit the comforter from heaven into this fatness of y● olive, to the refreshing of body & soul. In like sort they are taught to pray over the sick Per hanc sactam unctionem, & suam piissimam misericond●●m ignoscat tibi deus, ut per hanc unctionem habeas remissionem omnium peccatorum: By this holy anointing, & by his great mercy God pardon thee, that by this anointing, thou mayest have remission of all thy sins.  
I devise not these things, I imagine them not of myself, nor report them untrue. The Bishop in such words blesseth the oil: & with such words doth the Priest anoint the sick with oil: In their Books it is easy to be seen. Now judge you, if this were S james doctrine, or if this order were kept in the church in the time of the Apostles. Would you think that S. james gave courtesy by bowing his body, and saying ave to the oil: did he speak words of conjuration to drive forth the evil spirit: would he ever say that the Oil doth heal both body and soul: or that remission of all sins is given by anointing: S. james knew that remission of sins is not given by any creature: that there is no name in heaven or earth, by which we are saved, but the name of jesus only: that the holy ghost resteth not, nor dwelleth in oil, but in the hearts of the faithful: that God giveth health, not in respect of the corruptible creature, but at the prayers of the Church, which are offered up to him by his son, our saviour. So great difference is there between the late meaning, and the meaning of S. james.  
Such use of the oil we have not, neither doth the Church of God allow it. Yet hold we the rule of the Apostle in visitation of the sick: When any is sick among us, the Minister cometh unto him, and discreetly instructeth him in what sort he should prepare himself to departed this life, & so leadeth him to comfort, and laboureth to make him strong in the certain hope of everlasting life.  
Thus he saith: Brother, you are entering the way of all flesh. Al the sons of Adam are heirs of this sentence of God upon Adam, thou art dust, and to dust thou shalt return. Man that is borne of woman, is of short continuance, and full of trouble. He shooteth forth as a flower, & is cut down: he vanisheth also as a shadow, and continueth not. Humble thyself under the mighty hand of God. He is our good father, & doth correct those children whom he loveth. Blessed is he, whom the Lord doth chastise, and instruct in his ways.  
Here is the proof & trial of your patience, & faith: remember the patience of job, in all his miseries he praised the name of the Lord. Although (saith he) he should kill me, yet will I put my trust in God. Although my bowels be consumed within me, and my members of my body be rend a sunder, and the pangs be never so great, yet can I not but trust in him. Love not 
1. john. 2.  the world, nor that things that be in the world. The world passeth away, & the lust thereof. The wise man saith. I have considered all the works that are done under the sun, & behold, all is vanity 
Eccles. 1.  & vexation of spirit. Again, great travel is created for all men, & an heavy yoke upon the sons of Adam, from the day the they go out of 
Eccles. 40.  their mother's womb, till the day that they return to the mother of all things. Christ hath therefore wille● us to wake, & be ready, because we know not in what hour our master will come. He saith, Behold, I come as a thief: blessed is he which watcheth & keepeth his garments, 
Revel. 16.  lest he walk naked, & men see his filthiness.  
Examine yourself, consider how, and in what things you have offended God, make a true and humble confession of your sins: say with David, I have sinned against the Lord, and I will confess against myself my wickedness unto the Lord. Call to mind how you have gotten your goods, how you have used them, & whether you have delighted in them, or put any confidence in them. Call to mind how you have taken care for your Children & servants, if by your good means, they have been nourtered in the fear of that Lord. In these, & such other parts of your life, lay open your sins, let them come forth before you, acknowledge them against yourself unto the Lord, say boldly, because you may say it truly, I am an unprofitable servant, I have not done that which I ought to have done: there is no good thing dwelling in me: the Law in my members hath prevailed against the Law of my mind. It can not be, but God will cast his eyes upon you, and will hear you, and will pardon the wickedness of your sins.  
What wanteth in you to the fullness of righteousness, is already satisfied in the rigeteousnes of Christ. God hath said, and sworn, As I 
Ezech. 33.  live saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way, & live. And again, if the wicked will 
Ezech. 18.  return from all his sins that he hath committed: all his transgressions that he hath committed, they shall not be mentioned unto him. The Lord is full of compassion & mercy. For as high as the heaven is above the earth, so great is his mercy towared them that fear him. As far as the East is from the West, so far hath he removed our sins from us. Christ himself saith, God 
john. 3.  so loved the world, that he hath given his only begotten son, that whosoever believeth in him, should not perish, but have life everlasting. And S. Paul, god setteth out his love toward us, seeing that while we were yet sinners, 
Rom. 5.  Christ died for us, much more than being justified by his blood, we shallbe saved from wrath through him. Thus in time of sickness are we put in mind to examine and view our sins, & to solace ourselves in that bloodshedding of Christ.  
Farther, he that is sick, is counseled to call to mind, what any man hath trespassed him, & to forgive them: because God is the God of love: and if any man hate his brother, he abideth in death: and we are commanded to say, forgive us our trespasses, as we forgive them that trespass against us: & if we do forgive men their trespasses, our heavenly father will also forgive us. But if we do not forgive men their trespasses, no more will our heavenly father forgive us our trespasses, That so, all we which are redeemed with one price, by the precious blood of the unspotted lamb, may join together as partakers of one inheritance, and the children of one father, and so go forward to one glory by one way, and become all one in jesus Christ our Lord.  
In this case, the good father calleth his son unto him, and exhorteth him in this manner. My son hearken unto me: these be the last words, which I shall speak unto thee. Thou seest in me the weakness and decay of flesh: thou shalt be, as I am now One passeth before another, the world and the beauty thereof fade away, and come to an end. Trust not the world, it will deceive thee: walk advisedly: know that thou shalt give an account of thy doings. For we must all appear before the judgement seat of christ. 
2. Cor. 5.  that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil.  
Deceive no man by wrongful dealing: increase not thy goods by extortion, nor by usury: he that giveth his money unto usury, shall not enter into the tabernacle of the Lord. He that taketh usury of his neighbour, killeth him without a sword. The Lord will avenge it: he will not bless ill gotten goods: they cannot prosper: they will never continue, nor remain unto the third heir.  
My son, in all thy doings fear the Lord. If thou fear the Lord, thou shalt prosper, & in the day of thine end, thou shalt be blessed. Meddle not much with other men's business, lest thou be entangled with controversies: abhor the flanderer & double tongued. Let my doings which am thy father, be ever before thine eyes. Those few goods which I have, were truly gotten. I have not gathered them of the tears, and heaviness, and undoing, or hindering of any. Be faithful to thy wife, and besides her know none other. Help thy neighbour according to thy power: and turn not thy face from the poor & needy. Be merciful after thy power. If thou hast much, give plenteously: if thou hast licle, do thy diligence gladly to give of that little. Be not slow to visit the sick: whatsoever thou takest in hand, remember the end, and thou shalt never do amiss.  
As for me, I have passed the vanities and miseries of this world. The Lord hath given, and the Lord taketh away, blessed be the name of the Lord. He is the Lord my God, let him do with me, as it seemeth good unto him. I know that this shall hasten my salvation: And that Christ shallbe magnified in my body, whether it be by life, or by death. I have not so lived, that I am ashamed to live: neither am I afraid to die, for we have a gracious Lord. I know, that if my earthly house of this tabernacle be destroyed. I have a building given of God, that is, an house not made with hands, but eternal in the heavens. They that die in the Lord are blessed, they shall rest from their labours. Christ is unto me both in life, and in death, advantage. In such sort do the Godly prepare themselves to their journey out of this life.  
Then the Minister prayeth, that he e may be constant in this faith: he strengtheneth him, & confirmeth him in it. He exhorteth the sick to commend himself unto God: he prayeth unto God, that he will give his Angels charge over him to keep him and defend him, that he fall not into temptation. He teacheth him to say, O lord, in thee have I trusted, let me never be confounded. Come Lord jesus, come, and take me unto thee: Lord, let thy servant departed in peace: thy kingdom come. I am thy son, thine am I, O save me: into thine hands, O Lord, I commend my spirit, thou hast redeemed me, O Lord God of truth. In this state he dieth, and hath his eyes always fastened upon God, and so seethe, how indeed, the dead are blessed which die in the Lord.  
Thus doth the Church of God instruct all men to live, and to die, and to be in readiness. Thus are the sick among us anointed with the inner & in visible oil of the mercy of God. Thus are they put in mind to have the oil of faith, and of a good conscience, and that their lamps may ever be burning, that so they may enter in with the bridegroom: that the day spring from an high may visit their hearts: & that it may be said unto them, come ye blessed of my father, inherit ye the kingdom prepared for you from the foundations of the world.  
FINIS.   

Imprinted at London by Christopher Barker, Printer to the Queen's most excellens Mayest ie. Anno. 1583.