A VIEW OF A SEDITIOUS Bul sent into England, from Pius Quintus Bishop of Rome, ANNO. 1569. Taken by the reverend Father in God, JOHN JEWEL, late Bishop of SALISBURY. Whereunto is added A short Treatise of the holy Scriptures. Both which he delivered in divers Sermons in his Cathedral Church of Salisbury, Anno. 1570.  
AT LONDON: Printed by R. Newberie, & H. Bynneman, ANNO. 1582.   

To the godly Reader.  
THE present state of these our days, and the honourable, and reverent love, that every one of us subjects oweth to so gracious a Prince, as GOD in mercy hath set over us: hath caused this small work to be persented unto thee (gentle Reader.) For, it carrieth in itself, and bringeth unto thee a ripping up, and an vnfoulding of that seditious BVL of Pius Quinius, that was set up and published by FELTON, a rebellious traitor, in the twelfth year of her majesties reign, to withdraw thee from the obedience and love that thou owest to her Majesty, to her Laws and godly proceedings, and to this Realm thy dear Country.  
To which is also adjoined an other Treatise of the Holy Scriptures. Wherein is showed thee the authority, and the profit, and the pleasure, and the necessity of the word of God.  
Both these, the reverend Father in GOD, D. JEWEL, late Bishop of SARUM, delivered to that Church and people: in the great care he had to do his masters service, & to keep the people committed to his charge, from incurring such offence to GOD, or undutifulness to her Majesty, or their own everlasting damnation. His meaning herein was good toward them: &, not doubt but they reaped the comfortable fruit of his godly travails. The like mayest thou gather to thyself, by direction of the same his speeches thus drawn into short and compendious form: if thou wilt read them with diligence and judgement.  
If thou learn to humble thyself before GOD, and to seek wisdom of him: if thou search the scriptures and make them thy guides to lead thee through the desert and wide sea of this life, as thou art advertised by the later: thou shalt soon espy the danger of all such practices towards disloyalty, and rebellion, whereto the BVL driveth thee, which is disclosed in the former. For, it is not only said by the wise man, 
Prou. 1.  The fear of the Lord is the beginning of wisdom: 
jerem. 8.  but also set down by the Prophet; They have rejected the word of the Lord, and what wisdom is in them? that is, therefore men become foolish, and do such things as are unmeet, because they care not for the word of God: and therefore David in his experience so confesseth, 
Psa. 119.  that by the commandments of God he was made wiser than his enemies, and had more understanding than all his teachers: because the testimonies of the Lord were ever with him, and he did meditate them. If thou settle thy heart to like and do those things which please God, if thou have the love of his word, he will teach thee the way wherein thou shouldst walk in obedience to him, and in duty to her Majesty our dread Sovereign his servant.  
I trust thou wilt take good instructions out of these two Treatises to thy duty and zeal to them both: and be thankful to God for that learned Father, who hath left a light unto thee, both in ex-example, and by these and other his works. whose steps if thou shalt follow, thou shalt live godly, and die with comfort, as a good servant of thy merciful GOD and Father. The benefits of his great travails taken in time of his life, are thine. And unto the end, he ceased not to continue in the faith which he before professed. For (as I, one of many yet living, can testify) in the day and night before his departure out of this world, he expounded the lords prayer, and gave short notes upon the 71. Psalm, to such as were by him. He thought good to say somewhat at that time, of his Books written by him, and set forth in Print; and also of his Preaching. In both which services done by him to the glory of God, and thy comfort: he made protestation of his good conscience, which even then, as he declared, witnessed and should witness with him before God, that he dealt simply, and plainly: having God only before his eyes, and seeking the defence of the Ghospel of Christ, and that the truth thereof might be opened and maintained. And farther gave thanks to God that made him his servant in so great a work; and then visited him by this messenger of death, whiles he was doing the message of God, in visiting his Dioecese: that then he called him to rest from his labours, when his weak body was spent and worn out in setting forth the glory of God, for which he many times prayed, it would please God to let him be offered in sacrifice.  
He was at that time very fervent in Prayer: which he poured out before the Lord abundantly, and in great faith: crying often, Lord let thy servant now departed in peace. Lord let thy servant now come to thee. I have not so lived, that I am ashamed to live: neither am I afraid to die, for we have a gracious Lord. There is laid up for me a crown of righteousness. Christ is my righteousness. Thy will be done o Lord, for mine is frail. With many other such godly speehes. In the extremity of his disease he showed great patience, and when his voice failed that he lay speechelesse, he lifted up his hands and eyes, in witness of his consent to those prayers which were made. Thus, being virtuously occupied, and wholly resting himself upon the mercies of God through jesus Christ our saviour, he rendered up his soul to God, the 23. of September. 1571.  
Be thou thankful to God for giving his Church so worthy an instrument of his glory: and be careful to follow the good doctrine, which he left behind him, not only in this that cometh forth at this present, but in all other his Books, which have been set forth before, or shall be put forth hereafter to thy benefit, and increase of godliness.  
27. jan. 1582. North Crowlie. Thine in the Lord, IO: GARBRAND.   

A VIEW OF A SEDITIOUS BVL SENT INTO ENGLAND.  
WHiles I opened unto you the words of the Apostle, 
2. Thes. 2.  That day shall not come, except there come a departing first, & that man of sin be disclosed, even the son of perdition: which is an adversary, and is exalted above all that is called God, or that is worshipped: so that he shall sit as God in the Temple of God, & bear in hand that he is God: there came to my hands a copy of a Bull lately sent into this Realm by the Bishop of Rome: I read it, and weighed it thoroughly, and found it to be a matter of great blasphemy against God, and a practice to work much unquietness, sedition, and treason against our blessed and prosperous government: For, it deposeth the Queen's Majesty (whom GOD long preserve) from her royal seat, and teareth the Crown from her head: it dischargeth all us her natural Subjects from all due obedience: it armeth one side of us against an other: it emboldeneth us to burn, to spoil, to rob, to kill, and to cut one an others throat: it is much like that box which Pandora sent to Epimetheus full of hurtful and unwholesome evils. Are you desirous to hear it? it grieveth me to disclose, and your godly ears will hardly abide his unseemly speeches. Yet seeing he hath written them, and hath conveyed his Copies thereof to work the mischief he hath intended: I may the better rehearse them unto you, if withal your discretion provide to season them with the fear of God, and with due obedience unto our dread Sovereign, using these two as the wholesome meal of Elizeus to preserve from infection in the tasting of these wild gourds: then shall you by this Bul espy out Antichrist, even that man of sin, the son of perdition, who is exalted above all that is called God, or that is worshipped. The matter is long: Pope Pius hath bestowed some pains in writiting of falsehood, let us take some pains to hear the truth.  
But before I lay abroad to your sight the packet of his gross untruths, and in the duty of a good Subject make a true report of that estate wherein we live, as well of religion, as of civil policy, against the slanderous Libel of this man of sin: if otherwise than my wont manner hath been, any hard or sharp speech pass from me: or, if I speak more particularly of persons living, and matters well known unto you, than may seem fit for this place: I must desire your pardon, seeing the occasion is such, that it driveth me to be plain & earnest. For she is the servant of GOD: she is my gracious Lady, and dread Sovereign. I have sworn truth to her Majesty. If I knew there were in mine heart, one drop of disloyal blood towards her, I would take my knife and let it out.  
The Title is, Sententia declaratoria contra Elizabeth, etc. A Sentence denounced against Elizabeth our noble and renowned Queen, whom God hath mercifully appointed to rule over us in place of her noble progenitors. A Sentence is the conclusion of judgement, and the end of controversies, wherein many things are to be considered: that the judge be competent, also grave and sober, and wise, and upright: that he call the party, and examine the cause, and weigh the circumstances, and have conference with the learned: that then upon great advise and due proofs (setting all affection aside, and having God only before his eyes) he open his mouth, and pronounce sentence. Now if the judge be a party, or have no jurisdiction over them whom he judgeth, and therefore be not a competent judge: if he send forth no process, keep no order nor form of judgement: if the party be not called: if the matter be not duly examined: if the presumption be false: if there be no proofs: if he begin where he should end, and declare a sentence of his own affection, without the fear of God, against God and against his anointed: them he is no judge, & his sentence is no sentence, but rather a wicked judge, & a corrupt sentence. These circumstances are substantial, and being well considered, will make you the better able to judge of these rash proceedings.  
After this his angry Title, his Holiness hath thought good to show us some little of his pretty imagery, and maketh Peter stand on the one side with Keys, and a poesy: Tibi dabo claves regni coelorum, I will give the Keys of the kingdom of Heaven to thee. And least you should not yet find which is he, he is marked, Petrus claviger, Peter the Keybearer. Paul is placed on the left side, with his Sword: his mark is Paulus ensifer, Paul the Sword bearer, and his circumscription, Paulus doctor gentium & vas electionis, Paul the Doctor of Gentiles, and elect vessel: and between them both the Pope's Arms, the triple Mitre, the Cross Keys, and six Gun stones: so he maketh the two Apostles supporters of his Arms, & setteth forth himself under their name, and credit. As if he should say, I sit here in the seat of Peter and Paul, even as did the Pharisees sometimes, We are the seed of Abraham, We are the children of the Prophets, We sit in the chair of Moses. But the Apostle warneth us, 
2 Cor. 11.  Such false Apostles are deceitful workmen, and transform themselves into the Apostles of Christ: and no marvel, for Satan himself is transformed into an Angel of Light. What right hath he to carry Peter's Keys? 
Hom. 44. in opere imperf.  Chrysostom saith, Clavisest scientia Scripturarum, the Key is the knowledge of the Scriptures: and Tertullian an other ancient Writer saith, Clavis est expositio legis, 
Lib. 4. cont. Marc.  the Key is the exposition of the Law. Again, what hath he to do with Paul's Sword? that Sword wherewith Paul fought, is the word of God, 
Hebr. 4.  which is lively and mighty in operation, and sharper than any two edged Sword, and entereth thorough, even to the dividing asunder of the soul and the spirit, and of the joints and the marrow, and is a discerner of the thoughts and intentes of the heart. Why bringeth he forth Paul with his naked Sword, and why maketh he show of Peter's Keys? In what Pulpit did he ever set foot? where hath he opened the Scriptures of God? where hath he taught the exposition of the law? where did he ever fight with the Sword of the spirit? the Sword which he useth, is the Sword of ambition, and of covetousness, the Sword of extortion, the Sword of cruelty and tyranny, wherewith he fighteth against all truth, & all equity, & all honesty. It is the Sword of which the Prophet speaketh: their tongue is a sharp Sword: 
Psal. 56.  that Key which he beareth, 
Revel. 20.  is the Key of Error, it is the Key of the bottomless pit. Certainly Christ will say unto this Keykeeper, woe be to thee Scribe and Pharisee, hypocrite, because thou shuttest up the kingdom of Heaven before men: for thou hast taken away the Key of Knowledge, thou hast not entered in thyself, & them that came in, thou forbaddest. Let him therefore leave to deceive the world any longer under the names, and by the countenance of the Apostles of Christ. S. Jerome saith, 
Ad Heliodorum.  it is no easy matter to stand in the place of Peter and Paul, & to hold the Chair of them now reigning with Christ. And again he saith: Non sunt filii sanctorum, 
Dist. 40. ex Hier.  qui tenent loca sanctorum, they be not evermore the children of holy men, which sit in the rooms of holy men. Peter was a principal Apostle: Paul was a vessel chosen of God to bear his name before the Gentiles, and Kings, and the children of Israel. Did they send such Bulls into the world? were they such workers of Treason? did they disquiet the Land by stirring up civil wars? verily these holy Apostles will reason this case with Pope Pius. What warrant hadst thou to use our names? why dost thou make our Images, and set them before thy Bulls? what dost thou like unto us? or, what did we like unto that thou dost? is this our Gospel? did we preach thus? is this that for which we lost our lives? thou art not our successor: thou dost us wrong: we know thee not. We never discharged subjects from their oath of obedience: we did never stir up one Prince against an other: thou haste no deed of ours for thine example, thou hast no word of ours for thy doings: thou dost us wrong, we disclaim thee, we know thee not. Thus much of his Title and Arms.  
Pius Episcopus, servus servorum Dei, ad futuram rei memortam: Pius Bishop, the servant of God's servants, to be kept in remembrance for ever. O how lowly & humble this man seemeth: meek words, when he is contented to be a servant, yea a servant unto servants. He hath made his Style so low, that you would think he were put to the worst and vilest service among his fellows, that he were the common drudge, maintained with cast apparel, little accounted of, and ready to run and go at every body's commandment. But what service doth he, either worldly, or heavenly, or bodily, or ghostly?  
Let Pope Pius tell his own tale: he saith, hunc unum super omnes gentes, & super omnia regna principem constituit: Christ hath appointed him only to be the Prince over all nations, and over all kingdoms Mark his words well, and see how they hang together, he saith I am a Servant, and that is not all: I am the Servant of Servants, therefore I am no Prince: But, as though he were sorry those words had escaped him, he mendeth the matter, I have power over all nations, and over all kingdoms, therefore I am no servant. If he be a servant, & so vile a servant, how is he a Prince? or, if he be a Prince, and so mighty a Prince, how is he a servant? what shift soever he useth, needs he must be taken. If he be true in the one, he is false in the other. It is well with him, that he can not err, and that his words must be taken as the word of God: that he may judge all men, but all the world may not judge him: and that he may not with M. Harding'S liking) be accused by 
* In the Confut. of the Apology of the Church of England, fol. 282. pag. 2.  Hicke, Hob, and hance, and judged by jacke and Gill. Were it not that he hath given himself privilege, thus to sit as God in the Temple of God, and to bear in hand, that he is God: Were it not that his props and upholders might so scorn and disdain the judgement of the whole world: it would be no hard matter to trip him in his tale, and take him in manifest untruth. For, when this Servant sitteth at table, the Emperor may not sit with him: When he sitteth in Council, the Emperor sitteth below at his feet: Princes and Kings do him service: they hold his Stirrup, lead his bridle, carry his train, and bear dishes to his Table: he walketh not forth on foot, but is carried on men's shoulders, in gorgeous attire, shining & glittering with gold and precious stones. It is worthy the noting which Albertus Krantzius, who writeth the History of Germany, reporteth of Pope Boniface the eight, Vtriusque penes se unum gladij potestatem manner affirmabat, 
Saxonic lib. 8. cap. 36.  quod ipso apparatu in eo qui tum agebatur in urbe iubileo solenniter fertur ostentasse, primo quidem solenni die in pontificalibus apparens populo, apostolicam illis benedictionem impartitur: postero autem die imperiali habitu, insula nihilominus Cesarea insignis, gladium ante se nudatum jussit deferri, & sedens alta voce testatur, Ecce duo gladij hic, Boniface did affirm, that the power of both sword did remain in him alone, which thing (they say) he did solemnly declare in his attire at the jubilee, which was then kept in the City. For, the first day of that solemnity, he showed forth himself before the people in Bishop-like array, and gave them Apostolic blessing. But the next day he was clothed in Robes like an Emperor, having the Imperial Crown upon his head. He commanded a naked Sword to be carried before him, and as he sat spoke out in a loud voice, behold here are two sword. 
Ibidem.  Vides o Petre (sayeth Krantzius) Successorem tuum, & tu salutifer christ tuum cerne Vicarium. Vide quò ascendit superbia servi servorum tuorum. Thou seest thy successor o Peter: and thou o Saviour Christ look upon thy Vicar. Behold the pride of the servant of thy servants, whether, and to what it is come.  
No doubt, his Holiness hath bestowed some study about the matter, and therefore would feign it should be known, & never forgotten, but registered Ad futuram rei memoriam, to remain and be remembered hereafter. Hear it therefore ye men and brethren, ye Babes and children. You are the sons of God, you are the children of the holy fathers. You shall see that Babylon, 
Revel. 17.  which hath made drunken the Princes of the world with her golden cup. 
2. Thes. 2.  You shall see him that doth sit as God in the Temple of God, showing himself that he is God. And that you may take the better view of him, I will lay open before you the manifest untruths of his Libel, and so make you judges of his unjust sentence.  
First, 
1. Untruth.  it is untrue, that he is the servant of servants, because he writeth himself in the same Sentence, Prince over all nations and kingdoms. Again, it is untrue, 
2. Untruth.  that he is Prince over all nations and kingdoms, because he writeth himself, servus servorum, a servant unto servants. That also which followeth is false. Regnans in excelsis uni soli Petro Sanctam Ecclesiam Catholicam & Apostolicam commist gubernandam. 
3. Untruth.  He that ruleth in the Heavens hath given to Peter alone the government of the holy, Catholic, and Apostolic Church. For, where did Christ make this commission to Peter only? where be the words? in what Scripture? in what Gospel or Epistle? where did Christ ever say to Peter, I commit the government of the Church to thee alone? if Pope Pius tale be true, why doth he not prove it? if it be false, how dare he writ it? it is not meet the Vicar of Christ should falsify the words of Christ. Christ spoke to all the Apostles and not to Peter alone, 
Matt. 20.  Go to the lost sheep of the house of Israel. Christ said to all the Apostles, and not to Peter alone, 
Mat. 28.  Go and teach all nations, baptizing them in the name of the of the father, and of the son, and of the holy Ghost. David the Prophet spoke not of Peter alone, but of all the Apostles, 
Psal. 19  Their sound is gone into the ends of the world. Wherefore doth he then enclose that to Peter alone, which is common unto all the Apostles? He saith, Christ hath given charge over his Church to Peter alone. But Cyprian saith, 
Cipr. de simplicitate praelatorum.  Parem tribuit Apostolis omnibus auctoritatem, hoc utique erant caeteri Apostoli quod fuit Petrus, pari consortio praediti & honoris & potestatis. The Lord gave unto his Apostles like power, the rest of the Apostles were even the same that Peter was, endued with like fellowship, both of honour and of power. And Jerome saith, 
Lib. 1. adversus iovinianum.  Ex aequo super omnes Apostolos Ecclesiae fortitudo solidatur. The strength of the Church is founded equally upon all the Apostles.  
He addeth further, Petrique successori Romano pontifici, And to the Bishop of Rome Peter's Successor. This is another untruth, 
4. Untruth.  and the cause of all this stir: this is it, wherefore Peter is set so far before his fellows. The Pope maketh Peter a rock, the other Apostles small péeplestones to be built upon him: Peter a Shepherd, the other Apostles sheep: Peter a Schoolmaster, the other Apostles his scholars: Peter a Giant, the other Apostles little Babes. And all this he doth to enfeoff the Pope with that fullness of power whereunto he entitleth Peter. To proof whereof M. Harding saith, Now we are not bound to obey Peter and Paul, but him that sitteth in their Chair. This is their Doctrine, thus they teach: so boldly dare they set out their blasphemies against God.  
The whole Church, (saith Pope Pius) is committed to the Pope alone, by the commandment and word of God. What Apostle or Evangelist ever wrote so? where did Christ at any time speak of the Pope, or of Peter's successor, or of the bishop of Rome? What ancient Counsel, what old Doctor, what Father, Augustine, Ambrose, Jerome. Chrysostom, Basil, ever said, that the whole Church was committed to the Pope alone? It is not fit the Pope should draw his own Charter. If no Evangelist, nor Apostle: no ancient Doctor, nor old Council, will come in and bear him witness, it is not likely he hath given true evidence. Yet he saith moreover: In plenitudine potestatis tradidit: 
5. Untruth.  Christ hath given this commission in fullness of power. This is a fifth untruth.  
It is wonderful to see how much they make of this fullness of power. Abbot Panormitane telleth us, 
Extra. de constit. cap. 1.  Plenitudo potestatis omnem superat legem positivam, & sufficit quod in Papa sit pro ratione voluntas: The fullness of power passeth all positive law: and it is sufficient in the Pope, that will stand in stead of reason. Durande doth tell us, 
Lib. 2. de minist. & ordinib. ecct.  all Bishops are derived from the Pope, as members from the head, and all they receive of his fullness: there was a Council holden at Laterane in Rome under Leo the tenth, where one Stephanus Patracensis gave forth these words: In the Pope is all manner of power above all powers, as well in Heaven as in earth. They tell us, that whatsoever he do, no man may presume to say, 
De concess. braeb. in gloss.  Domine cur it a facis? Sir, why do you so? To make an end of their tales and vain ambitious claim, an other of his flatterers beareth the world in hand, 
Hostiensis.  Potest Papa quasi omnia facere quae Deus potest. The Pope in a manner may do all things that God may do. Nay, 
Zabarella.  not so only saith an other, Papa facit quicquid libet, etiam illicita, & est plusquam Deus: The Pope doth whatsoever he listeth, yea, although it be unlawful, and is more than God. They say, He maketh right wrong, and wrong to be right at his pleasure. He may command Angels, archangels, Cherubin and Seraphin. This is the fullness of power whereof they dream. Who would thus presume but that man of Sin and child of Perdition? let them show, where ever Peter had like fullness of power. If he never had it, with what face can they require it? Cyprian told us, Christ gave like authority to all the Apostles. The authority of Peter was such as the authority of john and of james, and no otherwise. All the Apostles were the light of the world, all were Ministers of Christ, and disposers of the secrets of God, they all had the same authority and fullness which Peter had.  
Extra quam (Ecclesiam Roman) nulla est salus. Without which (the Church of Rome) there is no salvation. That is, who live not under the obedience of the Church of Rome, can not be saved. No man can be saved without her Bulls and Pardons. The Church of Rome is the Ark of Noah, whosoever is without it, is drowned. 
Extra de maiorit. & obedien. unam. S.  Subesse Romano Pontifici (saith Pope Boniface) omni humanae creaturae declaramus, dicimus, definimus, & pronuntiamus omnino esse de necessitate salutis. We declare, say, determine, and pronounce, that it is of the necessity of salvation, for every mortal creature to be subject to the Bishop of Rome. If the case were so hard as it is made by his words, than it would go amiss with all those Nations and Kingdoms, and people which believe in Christ in Aethiopia, India, Arabia, Africa, Asia, Graecia, Moscovia, of which some are greater than all Christendom. They are not subject to the Pope, they yield no obedience to the Church of Rome. Are they all drowned, because they be not within that Ark? are they all damned because they know not their good manner to the Bishop of Rome? the kingdoms of England, scotland, Denmark, and Sweden: the Dukes of Saxony, Brunswick, & Wittenberg: the palsgrave of Rhine, the Landgrave of Hessia, the Earls and Noble men through the whole Country of Germany, the infinite number of their people and subjects: many hundred thousands in Spain, Italy, France, Hungary, and in the kingdom of Pole, are without that Church, and live not under the obedience thereof: are they all therefore damned: God forbid: the mercy of the Lord is above all his works, in every place, who so ever calleth on the name of the Lord shall be saved, who soever trusteth in the Lord, shall not be confounded. You may well reckon this for the sixth untruth: 
6. Untruth.  all which six are made in the compass of six lines.  
Nos nullum laborem intermittimus, 
7. Untruth.  We take pains, we spare no travel, we forsake no labour. Alas good man, I had thought he would have said, 
2. Cor. 11.  I was often in perils of waters, in perils among the Gentiles, in perils in the Sea, in weariness and painfulness, in watching often, in hunger and thirst, in fastings often, in cold & in nakedness. I had thought he would have said: 
Rom. 15.  from lerusalem, and round about to Illyricum, I have caused to abound the Gospel of Christ. 
2. Tim 4.  I have preached in season and out of season. I have done the work of an Evangelist. I have fought a good fight, 
1. Cor. 9  & have finished my course. I made myself servant to all men, that I might win the more. I am made all things to all men, that I might save some: and this do I for the Gospels sake. He keepeth himself safe enough from these pains and traveles. Yet we must believe him, that he spareth no labour. He cometh not into the Pulpit, he preacheth not the Gospel, he spareth that labour. He is a Shepherd, but feedeth not the Sheep, & feedeth not the Lambs: he is a Steward, yet disposeth not the mysteries of God: this labour also he spareth. As for some other his travails, we deny them not. He sendeth his inquisitors, Espies, Agnos Dei, and Bulls. He spreadeth rumours, stirreth sedition, raiseth subjects against their Princes, and forceth Princes to plague their subjects. He hath conference with Traitors in England, with Traitors in Ireland, with Traitors in Germany, with Traitors in Helvetia, with Traitors in Denmark, with Traitors in Polelande. He hath been cause of all that spoil and waste in the noble kingdom of France. He hath loosed and weakened the state of all Christendom: it was never so weak as it is at this day. And can we think all this could be brought to pass without pain and travel: It may appear he spareth no labour. And this doth he (For the Gospel's sake? and That he may save some?) No, but as did Caiaphas, to arraign Christ, to crucify the Lord of glory, to cut all those out of the land of the living, that their name may be no more in memory, whose mouths the Lord hath opened to publish the secret of the Gospel, by whom the word of truth is come unto all the world, and is fruitful. He is child to them that murdered the Prophets, and taketh all travel and pains to fulfil the measure of his Fathers.  
Sed impiorum numerus tantum potentiae invaluit, ut nullus iam in orb locus relictus sit, quem illi pessimis doctrinis corrumpere non tentarint: But, the number of the wicked hath increased so much, that there is now no place in the world, which they have not sought to infect with corrupt doctrine. Now at length it breaketh from them. Here is the matter of all their grief. When the Scribes and pharisees perceived the passage and glory of the Gospel of Christ, and could not stay it, they said among themselves, 
john. 12.  Perceive ye how ye prevail nothing? Behold, the world goeth after him. And again, What shall we do? 
john. 11.  if we let him thus alone, all men will believe in him. Our credit is gone, 
Acts. 4.  his doctrine is received, and ours is forsaken. The Priests and Saducees took it grievously that Peter and john taught the people, and when they saw the boldness of them, they conferred among themselves, saying, What shall we do to these men? let us threaten and charge them that they speak henceforth to no man in this name. So they called them, and commanded them, that in no case they should speak or teach in the name of jesus. So did Annas the chief Priest, and Caiphas, and john, and Alexander, and as many as were of the kindred of the high Priests, gather themselves together, to resist the truth then: so did the pharisees then devise, that the light of the glorious Gospel of jesus Christ might not shine, and be known to the world. And so doth Pope Pius now for the like cause, rage, and storm, and speak his pleasure of us. They are wicked (sayeth he) their number daily increaseth, their doctrine spreadeth far and wide: it doth much harm, it hath prevailed in most places: they are a wicked rabble, their doctrine is corrupt, it hath infected the world. Belike his Holiness is much disquieted, else he would write more modestly, and make more advised reports of such with whom he is not acquainted. A man would think he hath to do with Turks and Infidels: with such who neither believe in God, nor keep his laws, nor dread his judgements. That he hath made out Commission against Outlawries, who rob, and spoil, and murder, and destroy, without mercy: against such, who have no regard of honesty, but being passed shame, maintain Stews, and harlots, even as his Holiness liketh well, and suffereth to be done at Rome. But where are they, and who be they, whom he calleth wicked? what say they? what do they wickedly? it is much, to be accused and condemned of wickedness. This he speaketh and writeth of you & your children, whose eyes the Lord hath opened to espy his errors. You are they whom he accounteth wicked, even you and all such who (like as you do) know that jesus Christ is the power of God, 
1. Cor. 1.  and the wisdom of God. Which confess that he is the Lamb of God, 
john. 1.  which taketh away the sins of the world. Which say with the Apostles, 
Act. 4.  Among men there is given none other name under Heaven whereby we must be saved. 
Galat. 6.  And with Paul, God forbidden that I should rejoice, but in the Cross of our Lord jesus Christ.  
We read the Scriptures of God: we send the people to the fountains, there we require them to examine our doctrine: we call upon the name of the Lord who liveth for ever: we teach the people to make their prayers in a language they understand: we administer the Sacraments according to Christ's institution: we say, that Christ is the only Sacrifice for the forgiveness of sins, and, that God hath appointed him over all things to be the head of the Church: we do not make our prayers to dead Creatures: we seek no help at their hands which neither hear us, nor can help us. We move the people to repentance: we rebuke sin: we seek reformation of life: we make it manifest, that the Pope hath shamefully abused the whole world: that the man of sin, even the son of perdition shall be destroyed with the Sword of the Spirit: that every Plant which our heavenly Father hath not planted, shall be rooted out, and that the word of the Lord shall continue for ever. This is our profession, this is that doctrine which we receive from God, and learn by the word of truth, which is able to make us wise unto salvation through the Faith which is in Christ jesus. This doctrine the Pope calleth wicked. This doctrine (he saith) hath done much hurt. 
Baruch. 4.  Blessed be God: For the things that are acceptable to god are declared to us. 
1. Cor. 2.  The things which eye hath not seen, neither ear hath heard, neither came into man's heart, which God hath prepared for them that love him, God hath revealed them unto us by his Spirit. 
1. Cor. 1.  It hath pleased God by the foolishness of preaching to save them that believe. The number of them which are converted unto God by this word, increaseth, and will more and more increase in all places. It is not the counsel or work of men, for than it would come to nought. But it is of God: the Pope cannot destroy it. 
Luc. 12.  Christ came to put fire on the Earth, it shall not be quenched. If we hold our peace, or if we all (whom the Pope thus revileth) be taken out of the World, the stones shall cry out, and give witness to this Doctrine. For GOD is able of stones to raise up children unto Abraham. 
Mat. 3.  He is GOD alone, he will make his name to be known, he will not Give his glory to an other. This maketh up eight untruths, 
8. Untruth.  plain, and evident to be seen. Unto which number he layeth five more, all together in one line, so that he maketh almost a several falsehood for every several word.  
Missae sacrificium, preces, jejunia, ciborum delectum, caelibatum abolevit. She (Queen Elizabeth) hath clean put away the Sacrifice of the Mass, Prayers, Fastings, choice or difference of Meats, and single Life. I beseech you consider this speech, and judge uprightly. You are able to discern truth from falsehood. You have knowledge of these things, be not deceived. Have we no sacrifice? no Prayers? no Fastings? no difference in meats? are none unmarried? be all these abolished? I ask you again, be they all abolished? when was this done? at whose suit? by what law, or Statute, or Proclamation, or parliament? in deed the Mass is abolished through the gracious working of God. It was a work of his great merey to do it away. For it was a dumb, uncomforble, & unprofitable thing. They did tell us that in their Mass they were able to make Christ the son of God, and to offer him unto God his Father for our sins. Oh blasphemous speech, and most injurious to the glorious work of our redemption. Shall a vile wretch, a lump of earth, a sinful man take upon him the power of God in Creation, and presume to make his Creator? shall he which is conceived in sin, in whom there dwelleth no good, who is altogether unprofitable, which never can recompense his own debt of ten thousand Talents: who is a stranger to the covenant of promise, and hath no entrance unto the father, but through jesus Christ, make intercession to the Father, that for his sake, he will look upon, and receive his son, even because he doth offer him for a Sacrifice? what is blasphemy, if this be not? such kind of Sacrifice we have not.  
Christ himself is our high Priest, which offereth us up unto God, which maketh us a pure, a lively, and a well pleasing Sacrifice: by whom also we have access thorough Faith unto this grace wherein we stand, and rejoice under the hope of the glory of GOD: by whom we are sanctified, even by the offering of the body of jesus Christ once made: who took away our sins, and fastened them upon the Crosse. It is therefore the blood of jesus Christ, which cleanseth us from all sin. This is our Sacrifice, this is our propitiation, this is the propitiation & Sacrifice for the whole world. How then saith Pope Pius we have no Sacrifice? 
9 Untruth.  It is the ninth untruth.  
Again, 
10. Untruth.  he saith we have no Prayers. He thinketh we meet together like wild men, or rather like brute beasts. You know he speaketh untruly. Behold the Suffrages, the Psalms, the Lessons taken out of the old and new Testament. Consider the form and order of our Churches. We make humble confession of our sins, we hear especial comfortable places of Scripture, which show us how merciful God is, to them that truly and earnestly repent. We give thanks to God for his mercies and blessings which he poureth upon us. We pray him to continue his goodness towards us, and to lead us into all truth. We pray for the Queen's Majesty, for all that are in authority, for all the people, for those whice suffer affliction, for all that either obstinately, or ignorantly refuse the comfort of the Gospel. To be short, with one mind, and with one mouth, we praise God, even the father of our Lord jesus Christ, and all the people say Amen. Why should Pope Pius report untruths? what meaneth he to say we have no Prayers? Is it because we have not his Latin Prayers? The people do not understand them, they are like the chirping of Birds, and the tinkling of Cymbals: thanks be to God for the Prayers which we have, and grant that we may hold them unto the end.  
Again, 
Untruth.  All Fasting is abolished. So the Scribes and Phariseis said unto Christ, 
〈◊〉. 15.  Why do thy Disciples, break the traditions of the Elders? 
Luke. 5.  They eat and drink, 
〈◊〉. 58.  they do not fast. Would God we wereall more careful than we are, of keeping the true fast, the fasting which the Lord hath chosen (saith the Prophet) is it that a man should afflict his soul for a day, and to bow down his head as a bull rush, and to lie down in sackcloth and ashes? Wilt thou call this Fasting, or an acceptable day to the Lord? Is not this the Fasting that I have chosen, to loose the bands of wickedness, to take off the heavy burdens, to let the oppressed go free, that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that wandereth unto thine house? When thou seest the naked that thou cover him, & hide not thyself from thine own flesh?  
In like sort the Apostle Paul having occasion to speak of the true Fast, 
1. Tim. 4.  saith: Bodily exercise profiteth little: but godliness is profitable to all things. Whereby we learn, not to esteem the works of the body, such as are, watchings, abstaining from meats, often rehearsal of Prayers, and long Prayers, going barefoot, and lying on the ground, and such like (which the body suffereth) as an acceptable Fast: but we require the crucifying of the flesh, with the affections and the lusts, that in the days of our Fast the Lord be honoured, in that no man do his own ways, nor seek his own will, nor speak a vain word.  
And herein we follow the judgement of the holy Fathers. 
〈◊〉. 47. in 13. 〈◊〉  Chrysostom saith, Ib jest jeiunium, si pecuniam despicis, si ardeas charitate, si famelicos pascas, si gloriam contemnas. There thou dost fast, if thou despise money, if thou be fervent in love, if thou feed the hungry, and if thou forsake glory. 
●euit. cap. 16. 10.  And Origen: Wilt thou that I yet show what manner of Fast thou must keep? fast from all sin, eat none of the meat of malice, eat none of the delicates of pleasure, stir not up lust with the wine of riotousness, fast from doing evil, abstain from evil words, keep thyself from evil thoughts, touch not the stolen bread of corrupt doctrine, desire not the deceitful meats of Philosophy, which will lead thee from the truth. Such a fast pleaseth God. But to abstain from meats which God hath created to be received with giving thanks of them which believe and know his truth: and this to do after the example of them which have crucified Christ, cannot be acceptable to God. And again saith Chrysostom. 
Hom. 6. in 1. Gen.  What profit cometh of thy fasting, if thou eat nothing all the day long, and yet playest, and triflest, yea oft times takest false Oaths, and blasphemest, and so dost spend the day? I pray you let us not neglect our own salvation: but let our talk rather be of spiritual things, and let some one take the Book of God in his hand, and call his neighbours together, and with godly speeches water the mind both of himself, and the congregation: that so we may escape the snares of the devil, and reap much fruit by our fasting, and be partakers of the mercy of God. Thus far Chrysostom.  
Now, what if some few be wanton, and neglect the wholesome use of Fasting? What if godly Preachers exhort the people to put away the abuse, and do teach them out of the word of God, and the ancient writings of holy Fathers, the true order and use of Fasting? should Pope Pius therefore untruly charge her Majesty, that she hath abolished Fasting days? You know the Laws stand in force, which are made for that purpose: and moreover that common. Prayers, and an order for public Fast to be used in time of contagious sickness, and other troubles and unquietness, have been set forth by the Queen's majesties special commandment. 
Anno 5. Elizab. 20. Augusti.  You know the manner and form of that general Fast was first, that it should be kept in every week upon the Wednesday: secondly, by all persons between sixetéene years of age, and threescore, (sick folks and labourers etc. excepted) that it appointed but one only competent and moderate meal, that it leaveth it indifferent in the same meal to eat flesh or fish, so that the quantity be small, and fit for sober and spare diet, without variety of meat, spices, confections, or wines, but only such as may serve for necessity, comeliness, and health: and that men of wealth and ability, who by this order did abate the costliness of their fare, should increase their liberality towards the poor, with that which they spared: them, that the same day ought to be bestowed in Prayers, study, reading or hearing of the Scriptures, or good exhortations, and other godly exercises: but no part thereof to be spent in plays, pastimes, or idleness, much less in lewd, wicked, or wanton behaviour. This Fast was commanded, and set forth in print, this Fast we observed, and taught the people, that they should answer before God, if in such godly exercises, they either should contemn public order, or dissemble with God, pretending abstinence, and doing nothing less. Let Pope Pius show what Law of this Realm hath forbidden, or what doctrine of ours hath condemned Fasting. We commend it, and show the necessary use thereof.  
Again, She hath abolished all choice of meats. I pray you where did God ever command the choice of meats? Paul saith: 
Colos. 2.  Let no man condemn you in meat and drink: and to the Corinth: Meat maketh us not acceptable to God. 
1. Cor. 8. Mat. 15.  And Christ saith: That which goeth into the mouth defileth not a man. What if some eat flesh, whose weak stomachs can not be nourished with fish? Do they not kill and eat flesh in the City of Rome? Doth not Pope Pius for money sell licence to eat what a man listeth? The thing is not made holy, because he selleth it, nor unholy because it cometh freely. This might be sufficient for answer. But yet, because he maketh himself so privy to our doings, and doth so precisely charge us with his vain accusations, let him consider, that we to whom he maketh this report, and sendeth over this tale, are Englishmen, acquainted (better than he seemeth to be) with the laws of our country. What one fish day is changed through the whole year? What Lenten, Ember, Saturday, Friday, or other usual Fasting day? Our Law saith, 
Elizab. Anno quinto. cap. 5.  It shall not be lawful to any person or persons within this Realm to eat any flesh upon any days now usually observed as Fish days. Nay, besides those days which our forefathers kept, we have appointed that Wednesday in every week through out the year, be kept fish day, and that no manner of person shall eat any flesh on the same day. Whereby we have made nigh fifty fish days more, than have been observed heretofore by the laws and customs of this realm. We cannot hear of the like increase of fasting days procured by the Pope, and kept in the Countries of Spain, France, Italy, or in his own City at Rome. It may be he is angry, with the Proviso in the said Statute, 
Ibidem.  Because no manner of person shall misseiudge of the intent of this Statute, limiting orders to eat fish, and forbear the eating of flesh, but that the same is purposely intended and meant politicly, and not for any superstition to be maintained in the choice of meats, be it enacted, that whosoever shall by preaching, teaching, writing, or open speech, notify that any eating of Fish, or forbearing of flesh, mentioned in this statute is of any necessity for the saving of the soul of man, or that it is the service of Cod, otherwise than as other politic laws are and be, that then such person shall be punished as Spreaders of false news are or aught to be. Why doth he lay it against her Majesty, that she hath abolished all difference of meats? 
Aug. ad Casulan.  we profess as doth S. Augustine, In nostro iesunio nihil melius est, quam ut non manducans manducantem ne judicet. In our Fasting, there is nothing worthy better account than this, that he which eateth not, doth not condemn another which eateth. We warn the people in times of abstinence to live in the obedience of such order, as the Law and Magistrates have appointed, and that, whiles they forsake a common and necessary diet of flesh, they feed not their fantasy with such costly sorts of fish, or such dainty banqueting and iunquets, whereby they should give force to the lusts of the flesh in the day of their Fasting.  
It followeth: 
13. Untruth.  She hath abolished single life in Priests and Ministers. Is it not lawful for a Minister to be single? you are witnesses to the contrary, you know some unmarried, and again you know some that have wives, and are married. They which marry do well: God grant they do no worse which do not marry. The Apostle saith: 
Heb. 13.  Marriage is honourable among all, and the bed undefiled: but Whoremongers and Adulterers God will judge. All have not the gift of Chastity, save they to whom it is given: for every man hath his proper gift, 
11. Cor. 7.  one after this manner, and an other after that. The holy patriarchs, the Prophets, and the Apostles of Christ, Peter, Paul, james, Philip, and others, had Wines: they lived in Marriage. Eusebius reporteth out of Clemens Alexandrinus, 
Lib. 3. ca 30.  that Peter when he saw his wife lead away to execution, called her by her proper name, and said O wife, remember the Lord. Jerome saith, 
Hieron. epist. ad Oceanum.  if he should name severally all the married Bishops, they would be more in number than all the multitude of the Council of Ariminum. And in another place: 
Idem lib. 1. adversus jovinian.  quasinon hody quoque plurimi Sacerdotes habeant Matrimonia: As though at this day many Priests had not their wives. We hear of the Bishops in Aethiopia, that they are at this day married. It is not long sithence Priests were married here in England, and in France and in Germany. Will these men be more holy than so many Bishops, and Saints, and Martyrs, and patriarchs, and Prophets, and Apostles, which by their example have approved, and commended unto us this divine ordinance?  
Let every man consider the strength of his own dessell, for which he shall render account before God in that Consistory, where we shall be judged, not by the laws of Rome, but by the laws of God, our own conscience accusing or excusing us. Paul saith, If they can not abstain, 
1. Cor. 7.  let them marry: it is better to marry than to burn. The name of virginity is commendable, but every thing is not as it showeth. I protest before the living GOD which is the judge of the quick and the dead, that no filthiness under the Sun is comparable to forced virginity. I condemn not, but rather highly commend single life. No doubt there are many true Virgins, holy in body, and holy in spirit: but yet all are not Virgins which live unmarried, as Jerome seemeth to note: 
Lib. 1. advers. jovinian.  Eliguntur mariti in sacerdotium, non nego, etc. Such as are married are chosen into the priesthood, I deny not. For Virgins are not to be so much accounted of, as Priests. And again: 
Ibidem:  But why (say you) in giving of priestly orders, is one, which is a Virgin, oftentimes refused, and another which is married admitted? It may be, because his doings are not agreeable to his Virginity, or because he is thought to be a Virgin, yet is not: or because his virginity is infamous. So much saith Jerome, for reason why married men were preferred to orders of the Church before others which carried the show of Virginity. Now to conclude this, we say: our laws (after the counsel of the Apostle, & finding so many examples in all ages of the godly which were married, and the notable inconveniences which grew by forced chastity,) have given liberty, that those who have not the gift of Chastity, to avoid Fornication, may marry. But no law made among us, hath forbidden Virginity, or Single life. This is the thyrtéenth untruth. And so have you in these few words, the number which I spoke of: even five untruths in little more than five words.  
First, that we have no Sacrifice. This is not true. For we have the Sacrifice of the death and blood of Christ, a Sacrifice which lasteth for ever.  
Again, that we have no Prayers This is untrue. For we call upon the name of the Lord. We glorify God even the Father of our Lore jesus Christ. God grant all the Churches in Christendom may do the like.  
Again, that we have no Fasting. This is untrue. Our doctrine requireth fasting our laws command it, we commend it.  
Again, They make no difference of Meats. This is untrue. For we have not put down one Fish day: and we have appointed 50. more than our forefathers kept.  
Again, Single life is abolished. This is untrue: for, a Minister may live single if he will, there is no law to the contrary. God grant our lives may be single and simple, and pleasing him: else we are like painted graves, fair and holy without, but within full of stinking carrion.  
Now let us proceed. You have heard 13. untruths: and may we think, that he which hath uttered so much falsehood, will stay there?  
Eadem occupato regno supremi Ecclesiae capitis locum in omni Anglia, 
14. Untruth.  eiusque praecipuam authoritatem atque jurisdictionem monstrosè sibi usurpans, regnum ipsum rursum in miserum exitium revocavit: She (the queens Majesty) invaded the kingdom, and by usurping monstrously the place of the supreme head of the Church in all England, and the chief authority and jurisdiction of the same, hath again brought the said Realm into miserable destruction.  
You must keep reckoning, for here to the 13. untruths, he giveth three others, more wicked and slanderous than the rest. Hath Queen Elizabeth invaded the Realm? O vain man. Is it beseeming for Christ's vicar to speak so untruly? What sendeth he such tales unto us, who know the truth, and can reprove him? Did her Majesty invade this realm? Came she by force and violence to her Crown? No child so simple, but he may control him herein. Was not Queen Marie her Sister? Was not King Edward her Brother? Was not King Henry her natural Father? and King Henry the 7. her Grandfather? Is she not the right inheritor of both the houses queorke and Lancaster? Hath she not both the Roses, that is, both the Titles to the kingdom enclosed in one? Did not the whole body of the Counsel take their Oath to her xxxv. years ago? Was not the Crown due to her by inheritance and by succession, and by the laws of this Realm? Did not her Father warrant it to her by Will, as to his daughter? Did not Queen Marie by express words leave it to her, as to her Sister? Did not the whole nobility of the Realm confirm it? Did not Queen Mary's Bishops kneel down before her, and acknowledge her to be their natural and lawful Queen? Did not you? Did not all the Commons of this Realm, willingly of yourselves, make Bonfires, ring your Bells, and clap your hands for joy? Did not the children and little Babes cry out in your streets God save queen Elizabeth?  
How then dareth the Pope a wilful Friar, a wilful and unlearned Friar, how dareth he say, that Queen Elizabeth is no lawful Queen, but did invade this Realm with force and violence? O good and gracious Lady, what Host had she? what captain? what Soldiers? what weapon was worn? what Sword drawn? what Spear bent? what Banner displayed? what Trumpet sounded? She entered to her right peaceably, & hath reigned in great peace, save that Pope Pius hath practised her trouble by certain rebels and traitors. But God doth mercifully peserue her, to the confusion of her enemies, to the comfort of her subjects, and the adnauncement of his glory. Young men and Maidens, Old men and children, may see and say, Pope Pius is a forger, a reporter of untruth, hath no regard what he saith or doth: that, he is passed all shame, and hath no sear of God.  
Again, 
●●Vntruth.  Supremi capitis locum usurpans: Taking upon her the place of the supreme head This is untrue. Here lay a chase. If the Pope go forward, he will win the game. Where is she ever called the supreme head? Peruse the acts of Parliament, the Records, the Rolls, and the Writs of Chancery or Exchequer, which pass in her Grace's name: where is she ever called the supreme head of the Church? No, no, brethren, she refuseth it, she would not have it, nor be so called. Why then doth Christ's vicar blaze and spread abroad so gross untruth? why should he say Queen Eliz. maketh herself the head of the Church?  
Nay, yet more, 
16. Untruth.  Monstrose praecipuam eius auctoritatem atque jurisdictionem usurpans: Taking upon her monstrously the chief authority and jurisdiction of the same: Here I might well say O monstrum hominis, O monster in the likeness of man. He imagineth, that her Majesty preacheth in the pulpits, that she administereth the Sacraments, that she sitteth in the Consistories and heareth all spiritual causes. Which if she do, she doth more than the Pope doth. It were monstrous to see the Pope in a Pulpit. And it is monstrous to see antichrist sit in the Temple of God, to see a Bishop girded with both swords, to see a Priest take upon him the rule of Heaven and Earth, the servant of servants advanced above all the Princes of the world, and to set his foot upon their necks: a wretched man to claim authority over the Angels of God, and a sinful creature to suffer himself to be called by the name of God. This is a misshapen wonder, & a monster in nature. Let the Pope therefore look upon himself, and know what supreme authority and jurisdiction, and over whom he taketh it upon him monstrously.  
Queen Elizabeth doth not any thing monstrously. She preacheth not, she ministereth not the Sacraments, she doth neither excommunicate, nor absolve from excommunication: she sitteth not to give sentence in spiritual causes: she challengeth not the dispensation of the Keys of the kingdom of Heaven. She doth nothing but which she may lawfully do, nothing but whereunto the Lord God hath given her especial warrant. Her Majesty is supreme Governor over her Subjects. The Bishops within her Realm are subjects to her. She governeth, they yield obedience. When occasion is offered to dispose of any thing, specially appertaining to the service of God, or to judge of any controversy arising in Spiritual causes: She commendeth and giveth to her learned Divines, the due consideration thereof: All other pleas & suits she causeth to be ended at home, & suffereth no appeals to fly to Rome. Which is done for the ease, and quietness, and wealth of her good subjects. For, wherein grew more extremity against plain dealing, simple, and honest poor men? Whereby were they oftener shifted off, and put from the right of their suit, than by such appeals? when, after they had been haled through all the Courts in their own Country, they were driven to follow the matter 1500. miles at the Pope's Courts in Rome.  
To be short, Queen Elizabeth doth, as did Moses, josua, David, Solomon, josias, jehosaphat, as Constantine, Valentinian, Gratian, Theodosius, Arcadius, Honorius, and other godly Emperors have done. God hath given charge to her of both Tables. In the first she hath charge of Religion, in the other, of Civil causes. By the Prophet Esay God promiseth to his Church, 
Esay. 49.  Kings shall be thy nursing Fathers, and Queens thy Nurses'. And David saith: 
Psalm. 2.  Be wise therefore ye Kings, be learned ye judges of the earth, serve the Lord in fear. Upon which place, the learned father Augustine saith: 
Epist. 50. ad Bonifacium Comitem.  Quomodo ergo Reges serviunt Domino in timore, nisi ea quae contra jussa Domini fiunt, religiosa severitate prohibendo atque plectendo? aliter enim seruit quia homo est: aliter quia rex est. Quia homo est, ei seruit vivendo fideliter: quia verò etiam rex est, seruit ei leges justa praecipientes, & contraria prohibentes convenienti rigore sanciendo, sicut seruivit Ezechias, etc. How then do Kings serve the Lord in fear, but in that they do forbid, and in a religious severity punish such things as are done against the lords commandments? for he serveth after one manner, as a man, and after another, as a Prince: as a man he serveth the Lord in living faithfully: but in that he is also a King, he serveth him by making Laws, which command the things that are right, and which with convenient rigour forbidden the contrary. as Ezechias served the Lord, when he destroyed the Woods, and Temples of Idols, and those high places, which were built against the commandments of God, as JOSIAS served, doing also the like: as the King of Niniute served, gathering together all his City, to appease the wrath of the Lord: as DARIUS served, giving authority to DANIEL to break the Idol, and casting his enemies into the Lions: as NABUCHODONOSOR served, of whom we spoke before, who by a terrible Law forbade all within his kingdom, to blaspheme God. In hoc ergò (saith he) serviunt domino Reges, quando ea faciunt ad seruiendum illi, quae non possunt facere nisi Reges. Herein therefore do Kings serve the Lord, when they do those things to serve him, which none may do but Kings. The Pope therefore writeth unadvisedly. We know not any so monstrous & unlawful doing. It is her office, it is her duty. I trust God will give her grace to discharge the same to his glory.  
Regium concilium er Anglica Nobilitate conflatum diremit: 
17. Untruth.  She hath removed the Noble men of England from the King's Council. The Poets had a fond devise of their great God JUPITER, that he held a golden Chain in his hand, and tied to the end of it both the Land and Sea, and coasts of the whole world, and so might toss and turn, and set them higher and lower at his pleasure. Pope Pius bestirreth himself, as though he were in jupiters' place, and might by his Bulls and curses set higher and lower, place and displace, appoint who shall, & again who shall not be in Prince's Counsels. Nothing may be done but by his sufferance. Such a practice he hath to make himself King of Kings, and the God of this world. For, when he may rule the Council, he may rule the King: and being able to rule the King, he may rule the people throughout the world. He saith Queen Elizabeth's council is not to my liking. She hath put those from the Council, which were of the Nobility of England.  
Thus he goeth on, and increaseth his folly. He singeth by reports, and speaketh he wotteth not what. Hath her Majesty removed all the Nobility? Who would think the vicar of Christ would be so vain? You which have lived in countenance, and have been at the Court, and have these many years known the state of our Country, you know well that this is false. The Nobility are all in England, and in Court, and in Council, as before. I do not speak of such as became Traitors. You know what unnatural attempts were lately made. Their guilty conscience did make some to fly. I speak not of one in durance: I dispute not his case. A Prince ought to be very careful and jealous, for his preservation. It toucheth not himself only, but the welfare of his people. Of these I speak nothing. Yet when this Bull was stamped at Rome, all were at liberty. Mark the date, the fifth of the Calends of March in the year paste: 
Anno Do. 1569.  at which time they were all at liberty and of the Council, or at least in good favour. Since which time, what hath been wrought by this Bull, I pray you consider. Remember what ensued the Summer following. The coals were kindled here, but the bellows which gave the wind lay at Rome, and there sat he which made the fire. At what time he wrote this Bull, she had displaced none, neither Lord, Baron, nor Earl: nor touched them in their lives, bodies, goods, or lands. Indeed Pope Paulus 4. cast Moronus into prison, and there kept him all the time of his papacy. Pius. 4. took Caraffa, a chief Cardinal, he cast him into prison, and in the midnight sent a slaughterman to put him to death. Pope Vrbanus took six Cardinals, and knit them in bags, & threw them into the sea. Her mild, gracious, & merciful nature, hath never been distained by any the like cruelty, neither have any of her Noble men been so by her dishonoured.  
Again, 
23. Untruth.  Hominibus obscuris complevit: She hath made her Council of poor, dark, beggarly fellows, and hath placed them over the people. What hath Pope Pius to do with the Council of Princes? May not a King choose a councillor, unless he allow of him? Men take their own eyes to choose their wives, and Princes take their own hearts to choose their councillors. As well he might say: No King shall have any Secretary, any judge or justice, or Sergeant, or Attorney, or Solicitor, or man at Law: any Captain for wars, any Guard to his person, any Physician to his body, any Sewer or Taster, but by his appointment. Oh what a charge this man taketh?  
He calleth her honourable councillors dark, and obscure, and beggarly. What if they had been such? May not Princes have any other counsellors than Dukes and Earls? Cardinal Woolsey was able to do something in this realm in the late time of King Henry. Of what noble house came he? Of what noble house came B. Heth, Stephen Gardner, john Bourne, and M. Boxall? Of what honourable Parentage, of what noble blood came they? They were of the Council: yet who was their Father Grandfather, what Duke, Earl, Lord, Baron, or Knight? I speak not this in despite of their people, let no man so mistake me: some of them are yet alive, I pray for them for myself: God direct them to do those things which may be for his glory. He is noble, which is the child of God, which is borne from above: he is honourable, he is noble.  
But what are they who are now in authority, whom Pius calleth so poor and beggarly? I will not name them. I cannot flatter: it were unseemly I should. You know them, and are thankful to God for them. There is none of them which hath not been at the least a Knight, or worthy of that degree, above these xx. years: so wise, learned, virtuous, and godly, so careful of the Commune weal as ever were bred up in this Realm. They have ever been in credit, in the countenance, and knowledge of the world.  
As Pope Pius complaineth now of the Councillors of England. so did the Wolf sometimes make complaint to the shepherd against his Dogs. Thou haste two vile ill favoured Curs, they jest up and down, they bark, and howl, and trouble thy flock, which can not be quiet nor feed for them. Remove them away, tie them up, brain them, hang them, what do they here? the shepherd aunsweareth: would you so? nay I may not spare my dogs, they do me good service. Spaniels and Greyhounds are fair and dainty, yet they never do me so much good: these watch when I sleep, they ease me much pain, and save my flock. If I should tie them up, thou wouldst be bold with me, and take thy pleasure. I shall not need to apply this. The Queen's Majesty is our shepherd, we are left by God to her safe keeping. The faithful Councillors are like the watchful Mastiffs, they take pains, they ease our shepherd, they save the flock. Now you may soon judge who is the Wolf. If Pope Pius could place his Pilot in our Ship, he would make us arrive at what port he listed.  
Seeing Pius hath upon guesses or vain reports after this manner unseemly dealt with the Peers and honourable estate of our Country: let us look somewhat abroad, and see what worthy wights the Pope hath placed in the Councils of Kings. And so let us be advised by the harms of our neighbours. Did he not place one David Retchio so high in scotland that he took upon him to rule the Queen there, and sought all means to disgrace and disquiet the Nobles, and to undo that Country, and therefore was slain in the Queen's presence? Was not the Cardinal of Lorraine the highest councillor in France? Did not Cardinal Granvele bear the whole sway in Flaunders? they were appointed by Pope Pius, they were endued with his spirit, they went from his side, they knew what he would have done. Have not they spoiled and wasted those two noble Countries, and brought them to such villainy and misery, as they never felt before? the King of Spain suffereth Monks and Friars to govern him and his Country. It is well known what good they have done him. By these few you may see what Councillors the Pope alloweth, and for what purpose. Yet that we may the better mark the order of their government, and what good Cardinals work in Princes Counsels, one telleth us, 
Cornel. Agri. de Van. Sci. ca 61. ex Camotense.  Legati Romanorum Pontificum sic bacchantur in provincijs, acsi ad flagellandam Ecclesiam Satan egressus sit à facie Domini: The Pope's Legates keep such revels in Kingdoms and Countries, as if Satan were sent abroad from the face of the Lord to scourge the Church. He was wise, and did see what was done. If we open our eyes and behold the story and present course of their doings, we may find the like. What Prince soever receiveth them, receiveth traitors and enemies to his estate. They always breed suspicion, stir up dissension, increase hatred between Prince and Prince, and set the one against another, they seek to advance their master the Pope, they spoil all Churches to furnish one, they be the very plagues and decay of Countries. Let not Pope Pius complain of the Councillors of England no Prince in Christendom this day hath better, God grant them the spirit of understanding and of counsel, God continue them in his fear, and direct them in his glory. If Pope Pius had but one so wise a councillor, he never would have sent such Bulls and Babbles about the world.  
Again, hominibus haereticis complevit, The Counsellors are not only poor, and beggarly, but also Heretics. The accusation of Heresy is heavy, & should not be laid upon any, but after due proof. Paul the Apostle was accused for Heresy: but he answered: 
Acts. 24.  After that way, which they call heresy, worship I the God of my Fathers, believing all things which are written in the Law and the Prophets. The high Priests and Phariseis called our Saviour a Deceiver. 
Mat. 27.  All the Christians of the Primitive Church were called Heretics. 
Euseb. lib. 4. cap. 18.  Misistis per omnem terram, qui circumirent & dicerent impiam haeresim surrexisse Christianorum. You have chosen (saith justine the Martyr) certain men fit for that purpose, and have sent them over the world, to go about & say there is a wicked heresy of the Christians sprung up. Even so it liketh the Pope to speak of them which be in authority among us, and calleth them Heretics. God forbidden his mouth should be a slander, & all be Heretics, whom he so calleth. Then as many, as reprove his errors, and refuse to fall down and worship him, shall be Heretics. They spare not to say so. 
Dist. 22. omnes  Qui Romanae Ecclesiae Privilegium auferre conatur, hic procul dubio labitur in haresim: He doubtless falleth into heresy, which goeth about to take away the privilege of the Church of Rome.  
But Heresy is an other matter. An Heretic is he which denieth the Articles of our Christian faith. We deny them not, no not any one article. We hold the creed of the Apostles, and of the Nicene Council, and of Athanasius. We hold all the Scriptures of the old and new Testament. We hold all the ancient Councils. We hold all the ancient Fathers, Augustine, Ambrose, Chrysostom, etc. We condemn all Heresies, which our Fathers condemned. This is our profession, and yet notwithstanding doth the Pope lightly and rashly give sentence against us of Heresy. But let him take heed, lest whiles he calleth others Heretics, and reckoneth not the causes wherefore, his Arrow which he hath shot up, fall upon his own head, and he fall into the pit he hath digged for others.  
Yet there remaineth one pretence more against her Majesty, ad quam velut ad asylum omnium infestissimi perfugium invenerunt. Unto whom all such as are the worst of the people resort, and are by her received into safe protection. Is it not lawful for the Queen to receive strangers without the Pope's warrant? This he speaketh of the poor exiles of Flaunders and France, and other Countries, who either lost, or left behind them all that they had, goods, lands, and houses: not for adultery, or theft, or treason, but for the profession of the Gospel. It pleased God here to cast them on land: the Queen of her gracious pity hath granted them harbour. Is it become so heinous a thing to show mercy, GOD willed the children of Israel, 
Deut. 10.  to love the stranger, because they were strangers in the land of Egypt. He that showeth mercy, shall find mercy. If God shall turn his hand, thou mayst be in case of poverty and banishment as well as they. I am not a Prophet, nor the son of a Prophet, but I doubt the time will come, when men shall look for the Pope at Rome, and not find him. His seat shall be removed, he shall not be there. Then shall he know what it is to be a stranger. He which devoureth, shall be devoured.  
But what is the number of such, who have come in unto us? Are they three or four thousand? Thanks be to God this Realm is able to receive them if the number be greater. You may remember what other strangers arrived within these parts not long sithence: These are few, they were many: These are poor & miserable, they were lofty & proud: These are naked, they were armed: These are spoiled by others, they came to spoil us: These are driven from their country, they came to drive us from our country: These to save their lives, they came to have our lives. The difference is great between these strangers. If we were content to bear them then, now let it not grieve us to bear these: It is the commandment of God, that we love the stranger: yet a Prince that doth it, shall abide the Pope's controlment.  
He himself is good to them, and spareth the liberties of his City to some number, and of worse condition. For (besides those which resort thither out of England, Germany, France, Spain, etc. he giveth harbour to 6000. jews, which live by usury, and pay him yearly pensions. He alloweth in his City of Rom● 20000. Courteghians or common women. This was the old reckoning. It may be, the number is now improved. All these live by filthiness, and yields him therefore a pension of 30000. Ducats.  
If the Pope may maintain so many thousand adultereres, harlots, jews, and enemies of the cross of Christ, why may not Queen Elizabeth receive a few afflicted members of Christ, which are compelled to carry his cross? If it be no fault in him to receive so many servants of the Devil, why may not Queen Elizabeth receive a few servants of God? Whom when he thought good to bring safely by the dangers of the sea, and to set in at our havens, should we cruelly have driven them back again, or drown them, or hang them, or starve them? Would the vicar of Christ give this counsel? or, if a King receive such, & give them secure, must he therefore be deprived? they are our brethren, they live not idly. If they have houses of us, they pay rend for them. They hold not our grounds, but by making due recompense. They beg not in our streets, nor crave any thing at our hands, but to breathe our air, and to see our Sun. They labour truly, they live sparefully. They are good examples of virtue, travel, faith and patience. The towns in which they abide are happy, for God doth follow them with his blessings.  
Thus have I opened 19 untruths all packed in this Bul. If I would have been curious or quarelous, I might have gathered twice so many. But I have no pleasure to pass farther in them. God and man, heaven and earth know they are untrue. 
Psal. 4.  I may say to Pope Pius, thou son of man how long wilt thou blaspheme the honour of God? Why hast thou such pleasure in vanity, and seekest after leasing? What opinion hath he of our nation? Doth he think we are so simple to be led in a masket with so vain fables? Doth he think we have neither eyes to see, nor hearts to judge? Doth he think his bare word will go for Gospel? Would he write thus if he thought there were a God? If he deceive us in these earthly things which we see with our eyes, no reason we credit him in heavenly things, Christ is the truth. It becometh not his vicar to speak falsehood.  
Now let us examine how he wresteth & corrupteth the Scriptures of God, how he giveth us a false interpretation, & corrupteth them. In his whole Bull he hath one only place out of the Scripture, only one place, I say, and no more: & the same he setteth down to maintain his own authority, & to uphold his power, whereby he setteth up, & deposeth the Kings, & Princes, and states of the world. The words be the first Chapter of jeremy: 
1. jerem.  Behold this day have I set thee over the nations, and over the kingdoms, to pluck up, and to root out, and to destroy, and throw down, to build & to plant. If he abuse this place of Scripture, which he hath advisedly choose, & sent over to make thereby some show of his devilish practices to work rebellion & treasons among us: we may well think he dealeth the like with other places, when he draweth them to serve his turn.  
Hunc unum super omnes gentes principem constituit, qui evellat, destruat etc. He hath appointed him only (Peter and his Successor the Bishop of Rome) Prince over all nations, to pluck up, and to destroy, to root out and throw down to build & plant. No doubt this commission is large. There can be no greater authority given in matters of the world. But this authority hath no man. God keepeth it to himself. 
Proverb. 8.  By me King's reign, and Princes decree justice. They bear my name, they draw my sword, they are my Ministers to take vengeance on him that doth evil: their hearts are in my hands, I turn them whether soever it pleaseth me: I take the prayers & supplications, and intercession for Kings, and for all that are in authority, that men may lead a quiet, and peaceable life in all godliness and honesty. Daniel telleth King Nabuchodonosor, 
Daniel. 4.  that the most high beareth rule over the kingdoms of men, and giveth it to whomsoever he will. Wherefore doth he not give this glory unto God? Wherefore saith he I will go up and be like unto the highest: I will exalt myself, and show myself that I am God? I have (saith he) a deed of gift. The words set down by the Prophet Hieremie, are my warrant to place and depose whom I will.  
And he doth not only say thus, but as if it were too small and base a title, to set the name of God or of our Saviour Christ before the words of his privilege, he keepeth his feet from the ground, and raiseth aloft, and jetteth in the air above, 
Ephes. 6.  as though he were one of the spiritual wickednesses which are in the high places, and saith, Regnans in excelsis cui data est omnis in caelo & in terra potestas, etc. He that ruleth in the heights, to whom all power is given both in heaven & in earth, etc. Let him not deceive you with vain words. You shall witness against him, that he taketh the name of the Lord his God in vain. For, if any word in that piece of Scripture be spoken either of Prince, or removing of Princes: if the whole sense of those words carry any greater authority to the Pope than to the Bishop of any other place, or to the simplest Minister in the world, let me be no more credited. Mark therefore, & see how boldly and fond Pope Pius seeketh to mock the world. First he saith: Deus constituit me unum Principem super gentes: God hath appointed me alone, to be Prince over the nations. Here is a shameless falsifying of God's words. The Prophet saith: I have set thee over the nations. The Pope thrusteth in three words more, Me, alone, and Prince, that so he, and none but he, may revel and rule in all places. Read the place of the Prophet, if you have your books. The words are: I set thee over the nations. They say nothing, neither of the Pope, nor of Peter's Successor, nor of one alone, nor of Prince. All these the Pope hath péeced of his own devise.  
But Solomon warneth him, 
prover. 30.  Put nothing to his words least he reprove thee, and thou be found a liar. Also S. john telleth him, 
Revel. 22.  If any man shall add unto these things, GOD shall add unto him the plagues that are written in this Book. Whose words, or what evidence will he not corrupt, which dareth in such presumption to handle the word of GOD deceitfully, and without shame, send it forth so into the world?  
As for Hieremie the Prophet, unto whom God spoke the words, which the Pope sendeth us, will Pius say that he was a Prince, and had authority over nations and kingdoms? will he say that Hieremie deprived Princes, and thrust them from their royal seats? Hieremie did no such thing. But all contrary, he suffered persecution, not only of the Princes, 
Hier. 2●.  but of the wicked people. Pashur smote him and put him in the stocks. He was in derision daily, every one mocked him. He heard the railing of many, and fear came on him on every side. All his familiars lay in wait for him, the so they might prevail against him, and execute their vengeance upon him. He month his case before God, saying, how is it that I came forth of the womb, to see labour and sorrow, that my days should be consumed with shame? And in the six and twentieth Chapter, 
Hier●. 2●.  all the people were gathered against Hieremie in the house of the Lord, than the Priests and the Prophets and all the people took him and said, thou shalt die the death.  
Was all this done unto him by rebellion as against their Prince? was it because he had used himself proudly or cruelly in matters of temporal government? 
Heir. 19 & 20.  was it not rather, because he stood in the Court of the Lords house, where the Lord had sent him to Prophecy, and said to all the people the words of the Lord of Hostes. 
Hiere. 26.  Was it not because he prophesied in the name of the Lord?  
Would Pope Pius be thus set over nations add kingdoms? would he be smitten and put into the stocks, & railed at? 
●d. cap. 38.  would he have his days consumed in shame? would he be let down with cords into the dungeon where was no water but mire, and so stick fast in the mire? would he have his friends moon his case to the King, and tell what evil hath been done to him, in that they have cast him into the dungeon, & say, he dieth for hunger in the place where he is? would he, I say, thus be set over nations and kingdoms? or will he say, that Hieremie suffering these reproaches of the Rulers, and the Priests, and the people, did enjoy an earthly peace, and possess a worldly kingdom? or will he say, that God mocked his Prophet, when he said unto him, This day I set thee over nations?  
The words therefore must needs have an other meaning, and what that meaning is, who is better able to declare than Hieremie himself? 
Hiere. 1.  The Lord stretched out his hand, & touched my mouth, and the Lord said unto me, behold I have put my words in thy mouth. I have ordained thee to be a Prophet unto the nations. Thou shalt go to all that I shall send thee, and what soever I command thee, thou shalt speak. Be not afraid of their faces. For I this day have made thee a defensed City and an iron pillar, and walls of brass against the whole land, against the Kings of juda, and against the Princes thereof: against the Priests thereof, and against the people of the land. For they shall fight against thee, but shall not prevail against thee. For I am with thee sayeth the Lord. Such authority had he over the nations: to be their Prophet, to speak what the Lord commanded, to reprove them without fear.  
In like authority spoke Elias to Achab, I have not troubled Israel, but thou and thy Father's house in that you have forsaken the commandments of the Lord, and thou hast followed Baalim. In like authority spoke john the Baptist unto Herode. 
Mark. 6.  It is not lawful for thee to have thy brother's wife. And the like authority did God give unto Moses. Behold I have made thee Pharaos' God. 
Exod. 7.  Thou shalt speak all that I command thee. And thou shalt say unto him, the Lord God of the Hebrews hath sent me unto thee. As Moses was set over Pharaoh King of Egypt, and Elias over Achab king of Israel, and john over King Herode, so was this Prophet set over the nations: not to remove or pull them down, but to rebuke their errors, and to direct their lives: to plant the truth, to overthrow the vanity of men, and to build the fear of the Lord. In all this we find nothing for the Pope's purpose.  
But, if it were so, and that had been the meaning of this place, what had that made for him? Was Hieremie his predecessor in the Bishopric of Rome? or is he the successor of Hieremie in Israel? was the Prophet called the head of the Church? had he and did he exercise such jurisdiction over Kings and Princes, as the Pope hereby challengeth? if he never attempted any such things, how doth Pope Pius maintain his proceedings by the example of Hier.? or, if the words will car yno such meaning, why doth he so vainly allege them? one of their own Doctors saith, 
joh. de Pari●uh● cap. 15.  He speaketh not of the overthrowing of the kingdoms of the world, but of the overthrowing of vices, and of the planting of Faith and manners. And so Jerome 
Hieron. in. 1. Hierem.  writing upon the same place. Omnis plantatio quam non plantaverit pater caelestis eradicabitur, & aedificatio quae super petram non habet fundamentum, sed extructa est in arena sermone dei suffoditur atque destruitur. Every plant which our Heavenly Father hath not planted, is rooted up: and that building which is not founded on a Rock, but is built upon the Sand, is undermined, and overthrown with the word of God.  
Such poor Hieremies hath God given unto the world who have overthrown and pulled up the vanities and follies which were grown to a great height in the Church of God. They have planted faith and manners. They have opened and preached the truth. The Lord hath prospered their labours, as we see this day. He hath rooted out those strange plants, and thrown down the weak foundations with the breath of his mouth. This is the plucking up, the rooting out, the destroying, and throwing down: this is the building & planting whereof the Prophet speaketh: as we have heard it proved by the Prophet himself, by the interpretation of Jerome a learned Father, who maketh good this saying with two several places written in the new Testament, and by the confession of their own Doctor johan. de Parasijs, and might be further proved by sundry others.  
Yet all this notwithstanding it must be taken in the sense wherein Pius useth it, or else some of his predecessors Popes of Rome might likewise be worthily blamed for their doings. 
Aventinus in Adriano. 4. an. 1154.  Pope Adrian wrote somewhat roundly to the Emperor Frederick. Imperator quod habe●, totum habet à nobis. Sicut Zacharias transtulit imperium à Graecis ad Teutonicos: it a not possumus illud transferre ab Alemannis ad Graecos. Ecce in potestate nostra est, ut demus illud cui volumus. Propterea constituti sumus à Deo super gentes & regna, 
Hier. 1.  ut destruamus, & evellamus, aedificemus, & plantemus. What soever the Emperor hath, he hath it of us. As Pope Zacharie translated the Empire from the Greeks unto the Germans, so may we again translate the same from the Germans to the Greeks. Behold it is in our power to bestow the Empire upon whom we list. Therefore are we appointed by God over nations, and kingdoms, to pull down, to root up, to build and to plant again. No mouth would utter these blasphemies but the mouth of Antichrist.  
Thus have we tried the Pope to be a corrupter, and a falsifier of the Scriptures He putteth in three words, Me, Alone, Prince. He apply the place to himself, and among all other to himself alone, and so setteth himself above Princes. He changeth the rooting out of error, to the overthrowing of Princes: and the prea-ching of the truth, to the deposing of Kings. He forgeth a sense which the spirit of God, and the Prophet Hieremie never meant. He saith, Thus saith the Lord, when the Lord never spoke it. He knew them well, which said, They wrist the Scriptures to maintain their power. This thou seest o God, and sufferest. He calleth himself the vicar of thy Christ he abuseth thy most holy word, he deceiveth thy people, he maketh thee to be a false witness to his folly, and all this doth he to countenance his ambition and pride.  
Now upon warrant of these words so fond applied, he addresseth himself solemnly to pronounce sentence. Declaramus praedictam Elizabeth eique adherentes in praedictis anathematis sententiam incurrisse. We make it known, that Elizabeth aforesaid, and as many as stand on her side in the matters above named, have run into the danger of our curse. This is a terrible thunderbolt shot in among us from Rome, in Paper. These clouds are without rain: These Guns will do no harm. Even so did the Phariseis, cast Christ jesus out of theri Synagogues, and excommunicate him, and accurse him. So did Diothrephes excommunicate john the Evangelist, and did neither himself receive the brethren, 
Epist. 3. joh.  but forbade them that would, and did thrust them out of the Church. So was Hilary accursed and excommunicated by the Arians. He layeth his curse not only upon the Lords anointed our blessed Queen, but upon all that follow her godly proceedings, that is, upon every one of you, and upon all other her Magisties' true subjects. He knoweth you not, and yet accurseth you. You are children of God, yet he maketh you the children of the devil. The Lord hath showed the light of his countenance upon you, and hath given you his heavenly word, whereby you have gotten understanding, and are made wiser than your enemies, and are taught to refrain your feet from every evil way, and therefore the Pope crieth out against you, and doth reckon you accursed. But his own words tell us: Neminem ligare debet iniqua sententia: 
11. Q. 3.  A wrongful sentence bindeth no man. The curs shall come into his own bosom. 
Deut. 23.  For the Lord our God turneth the curse unto a blessing to us, because the Lord our God loveth us. 
Malac. 2.  And, He will send a curse upon them, and will curse their blessings: yea, he hath cursed them already, because they do not consider in their hearts, nor give glory unto his name. He hath also made them to be despised & vile before all the people, because they have not kept 〈◊〉 ways.  
In this case Christ saith, rejoice and be glad. For so persecuted they the Prophets which were before you. 
Origen. ho●. 3. in Exod.  Origen showeth how all that be like minded unto Pharaoh cry out that men are seduced, and led out of theri way, if Moses and Aaron, that is, if the speech of the Preachers call upon them to be diligent in the Law of God, and to follow his word. 
Chryso. Hom. 1. ad popul. Antiochen.  And Chrysostom telleth us, this is no new thing. Ne admiremur quod spiritualibus instantes multa patiamur adversa, etc. Let us not marvel, if we abide many adversities, because we follow after and desire those things which are spiritual: For, as the thief diggeth not, nor layeth his wait at the place, where straw, and chaff, and feathers are laid, but, there, where is gold and silver: so is the Devil moste out of quiet, with those which take in hand spiritual business. 
joh. 16.  These things (saith our Saviour) have I said unto you, that ye should not be offended. They shall excommunicate you: yea the time shall come, that whosoever killeth you will think that he doth God service. And these things will they do unto you, because they have not known he Father, nor me.  
But what are the effects and force? what success take the Pope's blessings & his curses? he stirred up the K. of France, to plague his subjects, & to that purpose he blessed him and his followers: they & their Country were brought to great misery. He blessed Philip King of Spain: he hath been wonderfully troubled by the Moeres at home, and liveth in continual turmoil with his subjects in other his dominions abroad. He blessed the states of Venice: they are still disquieted by the Turk. On the other side, he hath accursed England: thanks be to God it was never better in worldly peace, in health of body, in abundance of corn and victuals. He hath accursed the Princes and states of Germany: they were never stronger. He blesseth his own side: but it decayeth and withereth. He curseth the Gospel, but it prevaileth & prospereth. The more he curseth, the more it prospereth. This is the Lords doing, & it is marvelous in our eyes. So doth God turn the Pope's curse into a blessing unto us. And so we may well say with Seneca. 
Seneca in Hercule Oeto.  Caelestis ira quos premit miseros facit, humana nullos. The anger of God maketh those men miserable upon whom it lighteth: but so doth not the wrath of man.  
Quin etia ipsam pret enso regni praedicti iure, necnon omni & quocunque dominio dignitate, privilegioque privatam. We also make it known, that we have deprived her from that right she pretended to have in the Kingdom aforesaid, and also from all and every her authority, dignity, and privilege. This is the other part of the Pope's sentence. In this his vain fantasy, and by this childish mockery he thinketh to depose Queen Elizabeth from her kingdom. O vain man, as though the coasts and ends of the world were in his hands, or as if no prince in the world might rule without his sufferance.  
So have the proud Prelates of that See, these many years troubled the states of all Christendom, & thereby been cause of much slaughter & shedding innocent blood. And so at this present he seeketh to disquiet Elizabeth: Elizabeth I say our sovereign and most gracious Lady, a Virgin full of wisdom, virtue, grace and compassion: she is unto us as a comfortable water in a dry place, as a refuge for the tempest, and as the shadow of a great rock in a weary land.  
The greatest blessing which God giveth to any people, is a godly Prince to rule over them. The greatest misery that can fall upon a people, is to have a godly Prince taken from them. For by a godly Prince he doth so rule the people as if God himself were with them in visible appearance. The Prince walketh in the ways of the Lord: the Nobles follow the steps of the Prince: & the people fashion themselves to the example of the Nobles. The face of a godly Prince shineth as the Sun beams, and bringeth joy and comfort to his subjects.  
When the Lord was displeased with the people of Israel, he took Samuel from them, & gave them Saul to be their King. Saul did wickedly, without justice, without Mercy. He devoured the people like a Lion, he overthrew the tabernacle, and slew the Priests. Then was there no Revelation: None that did Prophecy, or care for the name of the Lord.  
But when God took mercy upon the people, he gave unto them David, a man after his own heart. He delivered him from danger, and took him out of the Lion's mouth. He crowned him, and did set a crown of pure gold upon his head. David loved the people, he taught them the ways of God, he put down Idolatry, and destroyed the Groves, he set up a Tabernacle to the God of jacob. Under him the people had great prosperity in their houses, and abroad, in their Uines, in their Corn, and in their cattle, in time of Peace, and in time of War.  
When it pleased God to send a blessing upon us, he gave us his servant Elizabeth to be our Queen, and to be the instrument of his glory in the sight of all the world. Who is so blind which seeth not? who is so unthankful that remembreth not what things God hath wrought by her? who seeth not the glorious beams of the truth? who seeth not the wonderful peace in which we have lived? who seeth not the wise and safe guiding of the people? one of those alone were a great blessing, but all together are such a blessing, as our Fathers before us never enjoyed so happily.  
As touching religion, let us think of that time of ignorance, wherein we were before. How miserable a case was it to see such deadly dumbness in the Church of God? to see the people led away in the dark, they knew not whether? to see the word of life taken away? to see the people fed with fables? to see an Idol set up in the place of God? to see jesus Christ our Saviour put to silence? In this case were we. This we did see, we did feel this. Out of this deadly dungeon GOD delivered us by the hand of our Queen. By her he restored the truth: by her he sent us the light of his holy word: by her he hath relieved the hearts of the people. God himself hath been the worker hereof. Elizabeth hath been his instrument, and the mean by whom he hath done this work.  
And mark the time when she attempted this. Even at the first entry into her kingdom: at which time the King of Spain, the King of France, the Queen of Scots, and many of the Nobles and the Bishops of this Realm were against it. 
Mat. 6.  She had larned, First to seek the kingdom of God: she had learned to seek his glory, and not her dwne: she had learned to say as David said, 
Psal. 132  I will not suffer mine eyes to sleep, nor mine eye lids to slumber until I find out a place for the Lord, an habitation for the mighty God of jacob: she had learned to say, 
Rom. 8.  If God be on our side, who can be against us? So was her gracious heart consumed with the zeal of God's house. O who can conceive the joy and comfort of the people? it was so great, as no man can declare. They held up their hands to God, they had not words to give him, they could not speak for joy. They rejoiced as a Bird doth at the day spring: as jonas rejoiced when he came out of the Whales belly: as Daniel rejoiced when he was brought safe out of the Lion's den: as the children of Israel rejoiced when they came out of Egypt: as the three children rejoiced when they came forth of the burning furnace: so did we rejoice and said: This is the day which the Lord hath made, let us rejoice and be glad in it.  
I need not speak of the continual peace, which God hath given us all the time of her government. He that knoweth not the price of peace, and how to esteem it, let him behold the kingdoms which border next upon us, how pitifully they be afflicted. Let him behold Spain, France, Denmark, Flaunders, and scotland: and consider what they have suffered these few years past: what houses have been overthrown, what Cities have been burnt, what blood hath been shed? how many women have lost their husbands? how many mothers have lost their children? and how many children have been made fatherless.  
But God, even our God, gave us Queen Elizabeth. and with her gave us Peace, and so long a Peace as England hath seldom seen before.  
What should I speak of her wisdom in government. Let us look upon the state as it was before: what hunger was in this land? many of our brethren died for lack of food. What cruel executions were then in London? there were few streets where was not set up a galous or a gibbet. In Oxford 52. were executed at one Sessions. What diseases fell upon us? the gravest, and wisest, and richest men were taken away. Calais was lost. A stranger and foreign people had the rule over us. All things went against us, because God was not with us.  
But God restored by his servant our Queen those joys again, which we lacked. He hath given us civil peace among ourselves, and peace with foreign nations. He hath given us health of body, and store of victuals: discharge of debts, and avoiding of strangers: he hath given us mercy in justice, abandoning all cruelty. We are now with God, and all things go well with us.  
They talk much of an unbloody Sacrifice. It is not theirs to offer it. Queen Elizabeth shall offer it up unto God: even her unbloody hands, and unbloody sword, an unbloody people, and an unbloody government. This is an unbloody Sacrifice. This Sacrifice is acceptable unto God. I say not, that it is not lawful for her to put to death. God saith, 
Deut. 13.  Thine eye shall not pity the wicked, nor show mercy: but thou shalt kill him: that all Israel may hear and fear, and do no more any such wickedness as this, among you. She must do it: if she would not, yet her laws would see offenders punished. But I speak it to show the gracious goodness of her merciful nature.  
Oh how graciously did her Majesty commend us her subjects, to the careful and wise government of her Counsel, and judges, when she spoke thus unto them: Have care over my people. You have my place, Do you that which I ought to do. They are my people. Every man oppresseth them, and spoileth them without mercy. They can not revenge their quarrel, nor help themselves. See unto them, see unto them, for they are my charge. I charge you, even as God hath charged me. I care not for myself, my life is not dear to me, my care is for my people. I pray God who soever succeed me, be as careful as I am. They which might know what cares I bear, would not think I took any great joy in wearing the Crown.  
These ears, heard when her Majesty spoke such words. I trust they will work such affection in your hearts, which hear them reported, as they did in me when I heard them spoken. She loveth her Subjects, and they reverence her: She is careful for them, and they are true to her, God continue his blessing towards her, and over shadow her with his merciful hand. For she is the comfort and Diamond of all Christendom. This is she against whom Pope Pius rageth and stormeth, and hath sent his curse, & sentence of deprivation against her. If he had been acquainted with our happy estate under her, he might with better grace have said to her, Because thy God loveth England, to establish it for ever, therefore hath he made thee Queen over them to execute judgement and justice. He might with more and better advisement have said, 
Num. 23.  How shall I curse where the Lord hath not cursed? Or how shall I detest where the Lord hath not detested? He is not so wise as Balaam, which would not for a house full of gold, pass the commandment of the Lord, to do either good or bad of his own mind.  
Praecipimus & interdicimus universis, & singulis proceribus, subditis, & populis, & alijs praedictis: ne illi eiusune monitis, mandatis, & legibus, audeant obedire: qui secus egerint, eos simili anathematis sententia innodamus: We charge and forbid all and every the Nobles and Subjects, and people, and others aforesaid, that they be not so hardy as to obey her, or her will, or commandements upon pain of like accursse upon them. Would you take this man to be the vicar of Christ? He seemeth rather to be some Master of misrule, which so dischargeth all manner of Subjects from all manner obedience. For, what order will he leave us, when we may not do those things which we do under her obedience, by charge of her will, or commandments or laws? His words speak very broad. I command under pain of damnation, that no servant obey his Master, no wife obey her husband, no child obey his Parents, and that no Subject obey his Prince. I command and forbid, that you dare not obey her, etc.  
But what if you show him of our laws which Queen Elizabeth hath made and established against Burglary and robbing by the high way, and any other kind of theft: against murder, adultery, and all filthiness (as keeping of Concubines and Courteghians) (like to the use of his City at Rome) keep them not saith the Pope, under pain of my curse. Again, sir by her laws we are required to resort to our several Churches, there to hear the word of God, to give thanks unto him, and to pour out our prayers before him, etc. he yet sayeth, obey them not. What shall we do then for laws of common peace, and of holding our possessions, and goods to our private use, and so maintaining the good estate of our neighbours? For paying our rents to Landlords, and custom, and tribute, where tribute and custom are due? Let not any obey these laws, saith the Pope. Let no man dare obey her, or her will, or commandments, or laws. Esteem not her law, as a law, take not her to be your Queen.  
Is not this fatherly Counsel? Are they not happy which follow it? What godly creature ever gave the like? What Patriarch, or Prophet, or Evangelist, or Apostle ever sent the like commissions into the world? Pius will be called the vicar of Christ. Did Christ ever set up himself against the Prince, did he so teach his Disciples, was it any part of that doctrine he hath left us?  
Pius telleth us, he is Successor to Peter and Paul, that he is invested in their authority, and enthronized in their chair. Let us confer the doctrine of Peter & Paul, with that which is written by their Successor. Pius sayeth of our Sovereign: Let no man be subject to her, 
1. Pet. 2.  or obey her. But Peter saith: Submit yourselves to all manner ordinance of man for the lords sake, whether it be unto the King, as unto the Superior: or unto Governors, as unto them which are sent of him for the punishment of evil doers, and for the praise of them that do well: for o is the will of God. And again he saith: Fear God, honour the King. Peter sayeth, it is the will of God, that you obey your Prince. Pius gainesayth, Obey not your Prince, my will is, that you obey not.  
Paul hath left words for our obediencs. Let every soul be subject to the higher powers, 
Rom. 13.  for there is no power but of God, and the powers that be, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist, receive unto themselves judgement. For he is the Minister of God for thy wealth: But, if thou do evil, fear, for he beareth not the sword in vain. Wherefore ye must be subject, not because of wrath only, but also for conscience sake. Give therefore tribute to whom you own tribute, custom to whom custom, fear to whom fear, honour to whom you own honour. Now sayeth Pius, Let no soul be subject to the higher powers, resist power, resist the ordinance of God, be not Subject neither for wrath, nor for conscience. Yield your Prince no tribute, no custom, no fear, and no honour. How agreeth this with the Apostle? Whether it be right in the sight of God that you be lead by Peter & Paul, the Apostles of Christ, or by Pope Pius, judge ye.  
And for what Prince doth Paul require this of the Romans? for Nero, an enemy unto God and godliness, and all that lived godly: who destroyed and burned their city: who slew his mother, & ripped that belly which brought him to life: a Monster in nature, and the most wicked ruler that ever reigned. And yet doth Paul require them to obey him, because he is the Minister of God, etc.  
Who was like to Nabuchodonosor, King of Babylon? he was the rod of the Lords wrath, he oppressed the people of God: fired and razed their City, sacked their Sanctuary, 
Baruch. 1.  and spoiled their Temple, yet are the people commanded to pray for the life of Nabuchodonosor King of Babylon, and for the life of Balthasar his son, that their days may be upon earth as the days of heaven. And again God speaketh by the Prophet Hieremie: I have caused you to be carried away Captives from jerusalem unto Babylon. Seek the prosperity of the city, whether I have sent you away Captives, and pray unto the Lord for it: for in the peace thereof shall you have peace. If the Apostle withdrew not the Romans from the subjection of Nero, if the Prophets willed the children of Israel to pray for Nabuchodonosor, who were wicked Princes, will Pope Pius tell the Subjects unto a godly and virtuous Lady, that they must not obey her?  
Into what case doth he lead miserable simple men, that give him some credit? How doth he amaze them? God telleth us we receive to ourselves judgement, if we resist his ordinance. Pius saith, we are accursed unless we do resist it. What shall a simple man do? Which way shall he follow? If he obey God, he must forsake Pope: Or, if he obey the Pope, he must forsake God. If he obey the Prince as God willeth him, than the Pope curseth him: Or, if he disobey the Prince, as the Pope willeth him, then doth God condemn him. The commandment of the one is as contrary to the commandment of the other, as light is contrary unto darkness. But thanks be to God who hath filled us with the knowledge of his will. We know Pope Pius is no God. We pray for him that he may be the servant of God,  
Paul hath warned us, 
Galat. 1.  if an Angel from heaven, or if any man preach unto you otherwise than that you have received, let him be accursed. We have received of Paul, and of Peter, and of God himself, that we should obey: yet dareth Pope Pius no Angel, but a man, command us that no man obey, no not under pain of his curse Accursed is he for so commanding, we have good warrant to say he is accursed.  
Omnes qui illt quomodocunque iuraverunt, à 〈◊〉 amento huiusmod● ac omni prorsus domin●●● fidelitatis, & obsequij debito, perpetuò absolutos declaramus: We pronounce that all, whosoever by any occasion have taken their oath unto her, are for ever discharged of such their oath, and also from all fealty and service, which was due to her by reason of her government. Doth Pope Pius know what an oath meaneth? Doth he know what it is to swear by the name of God? An oath is a solemn promise made between men, wherein God (who knoweth the secrets of the heart) is called to witness of the doing. As for example: we have taken this oath. I will be a true and liege Subject to our Sovereign Lady Queen Elizabeth, I will neither in word nor deed procure her evil, I will not conceal any treason or conspiracy against her, and this do I promise, as I hope to be saved by the blood of jesus Christ: and I take witness to this of God, who seethe the singleness of my heart, beseeching him to avenge it upon me, to put my name out of the book of the living, and to give me no portion in the kingdom of Christ, & of God, if I willingly or wittingly break this my promise. Such is the oath, which we have taken to her highness.  
This is nothing (saith Pope Pius) I can dispense with it, I am able to dispense against the law of nature, against the Canons of the Apostles, against the new Testament: I can dispense for all things done contrary to the commandments of the old and new Testament: I can dispense against the law of God. I am above all general Counsels, my will must be kept for a law. And doth he only say this? Or shall we think they be words of reverence, written by such as are devout to his holiness, and that he doth not so much as he may by virtue of his special privilege? Who was it that gave a dispensation to the brother, that he might marry his own sister? Who was it that gave dispensation to Henry the fifth to rise up against Henry the fourth his own father, and put him from the Empire? What dispensation Pope Pius sent to King Philip God knoweth, but the young Prince the King's son lost his life. I know not what dispensation passed lately into Scotland, but the King was strangled, etc.  
A horrible deed, the world knoweth it was so, what mists & pretences soever they make. To work such practices, the Pope sendeth abroad his dispensations.  
Such a dispensation did Pope Pius lately send into England, and discharged the Subjects from their due obedience to our Prince, and thereby made way for them, with his favour and licence to run headlong into everlasting damnation. With some weak heads he hath prevailed. It is likely he hath used secret conference with them some long time, before they would be drawn to be traitors to their own country, and be emboldened to put themselves in armour, and rob, and spoil, & burn, and kill their country men, & friends, and kinsfolks, and children, and parents against the law of nature, and the commandment of God.  
This was done not long sithence. You can not but remember it, they were in arms, and had gathered a great company of Confederates: the banner was displayed in field. What think you was their meaning? Or to what end did they rise? Among all those that live within this realm, whose person sought they? against whom bent they their spears? And against whose body drew they their sword? But the Lord preserved his anointed: he hath placed her upon his holy hill of Zion: no traitorous malice shall annoy her.  
Consider now whence all this rebellion grew. There is no treason, without conference. There, even there began all our trouble. The master of all this mischief fitteth at Rome, as I told you before: the coals were kindled here, but the belloes were there, & there sat he that blew the fire. We saw the poppets, but the juggler that drew the strings kept himself close. They which rebelled broke their oaths, forswore themselves rob their country, spoiled towns, burnt the holy Bible the word of God, they cared neither for God, nor man: neither for Prince, nor for law. They were promised furtherance in their doings, by insurrections which should have been likewise made in other places of the Realm. In all this they took courage and countenance of Pope Pius. He furnished them with all devise of counsel, he blessed than in their purpose, he promised them forgiveness of their sins, for part of their wages.  
Miserable man which could find no better company: and in miserable case, when he cannot be upholden by other means than by treason. But most miserable are they which through his wicked persuasions are content to cast themselves, and to seek how their country may be brought under the subjection of foreign enemies, into bondage and misery. So doth he lose and set at liberty the consciences of men, and flattereth the wicked in their ungodliness, as if his dispensation should be their excuse.  
It is an old saying, Caveat emptor, let him that buyeth take heed. What colour soever the Pope setteth on his merchandise, let the buyer take heed of them. We have called God to record unto our souls: our conscience standeth charged. If we commit perjury, God will avenge it. If we resist the power, we break the ordinance of God, and then we receive to ourselves damnation. Let us therefore be wise and circumspect. As for Pope Pius word, it is no warrant for us against the judgement of God. In the day of the Lord, when we would call him forth for our discharge, we shall not find him. He is not able to warrant himself.  
Yet for his better credit, and to prevail the more with us, he saith well of himself, & magnifieth and advanceth his own name, when he telleth us, I am a Prince, I am above nations and kingdoms: I excommunicate Kings and Princes: I deprive them, and put them down, and root them up: I have authority over their Subjects, I discharge them of their oaths, I curse them and give them up to the Devil: I am like to the highest. These are blasphemous, and abominable words, meet words for him that sent them: to whom is given a mouth to speak great things, and blasphemies. And thus he imagineth all the world should fall down before him with a Sanctus. He imagineth he holdeth the Sun and Moon in his hands, and can rule them as it pleaseth him: & thus he is fallen into a pleasant frenzy: he dreameth of great matters, and with his own breath he bloweth himself big like a bladder.  
But this breath is nothing, it is easy to let it out, and then the bladder will also be as nothing. It will not be so easy as he thinketh, to have such place given him in the consciences of men, as he sometimes had: or to root out all that profess the Gospel of Christ, or to make that the name of the holy one of Israel shall be no more spoken of. Yet he attempteth it, and thereto employeth all his power, and his wisdom, and his counsel. 
Psal. 2.  But he that dwelleth in heaven, laugheth him to scorn, the Lord shall have him in derision As though he were a Samson, he taketh hold of the pillars, he crasheth them in pieces: but the house which he pulleth down, shall fall upon his own head. His heart is exalted against his fall, which is at hand. All his great boast is but a cloud of darkness, a clear wind will blow it over.  
And now to give you a short view of the whole matter. Remember that Pope Pius hath sent us over against our gracious Queen, and all her Subjects, a Sentence of his curse and deprivation. Wherein he hath dealt ignorantly, and contrary to the laws, without wit, or discretion, and followeth no order. For the Sentence which should be kept until the last, is given out before the parties were called, or the cause and proofs, duly alleged and examined.  
Remember, that he is no competent judge, that he hath no jurisdiction over us, that he himself is a party, that he hath been accused and found guilty by the judgement of the whole world, that he is over much affectionate in the case, wherein he seeketh to exalt and enrich himself.  
Remember that he hath conveyed 19 untruths into this one bundle: that he hath forged a false commission: that he hath corrupted and falsified the word of God, and hath made God a false witness unto his follies. Remember that he teacheth us contrary to that we have received of Peter, and of Paul, and of Christ, and of God: and that he saith, Let no soul be subject to the higher powers, let every soul resist the Prince, let him withstand the ordinance of God, be not obedient neither for wrath, nor for conscience, give no custom, nor tribute, nor fear, nor honour unto her.  
Remember, if thou obey thy Prince as God hath commanded thee, thou art accursed by the Pope: or, if thou disobey the Prince as the Pope requireth thee, thou art condemned by the judgement of God.  
Remember, that the Pope hath conference with traitors in all countries, that he raiseth Subjects against their Princes, that he causeth Princes to plague their Subjects, that he hath no regard of the stranger and the fatherless, that he suffereth jews and Harlots to live in wealth and peace with him at Rome: & yet will not suffer a Christian and lawful Prince, to live in the peace of her own Country at home, that he is the procurer of theft, and murder, of rebellion and dissension in the land: that he hath sent in a Bull to show his meaning, and to work our disquiet: so bold, and vain, & impudent a Bull, and so full fraught with blasphemy and untruth, as never before him did any. Let these things never be forgotten. Let your children remember them for ever.  
Let us, & your children with us pray, God save Queen Elizabeth, and confound all those which rise up against her. Let us at the length take knowledge of the Pope, & of his enterprise, & boldness. He & his Predecessors have deceived the world, & our Fathers before us. Let us be no more children in understanding. God hath given us the light of his word: we have by it espied, wherein they rob us, let us be no more deceived. I say unto you again, I beseech you, let us at the length take knowledge of the Pope, and of his enterprise, and boldness. He and his Predecessors have deceived the world, & our Fathers before us. Let us be no more children in understanding. God hath given us the light of his word, we have by it espied wherein they rob us. Let us be no more deceived.  
And thou O most merciful Father be our defence in these dangerous times. The Lion rangeth and seeketh whom he may devour. Look down from thy heavens upon us. Give thy grace unto Elizabeth thy servant. Thou hast placed her in the seat of her fathers: thou hast made her to be a comfort unto thy people: thou hast endued her with manifold gifts: shadow her under the wings of thy merciful protection: confound and bring to nothing the counsel of her enemies: direct the work of thine own hands: establish that, O God, which thou hast wrought in us: so we which be thy people, and the sheep of thy pasture, shall give thee honour and praise for ever and ever.  
Amen.   

¶ A Treatise of the holy Scriptures, gathered out of certain Sermons, which the reverend Father in God, Bishop jewel preached at Salisbury.  
Anno. Domini. 1570.  
AMONG all his creatures in heaven or earth God hath not made any like unto the Sun in the firmament, the beams where of are beautiful and pleasant, and do give comfort in all places to all things. It rejoiceth the whole, and relieveth the sick: it causeth birds to sing, fishes to play, cattle to stir, worms to creep, grass to grow, and trees to bring fruit: it reneweth the face of the whole earth. Yet a blind man hath no pleasure in the beauty thereof, because he is blind, and cannot see it. Yet a dead man hath no warmth by the heat thereof, because he is dead and feeleth it not.  
Adam was placed in Paradise, in perfect estate, and in the company of God's Angles. God walked and did talk with him. He heard the voice and beheld the presence of God. The rivers yielded waters abundantly, the trees brought him food of life. He had plenty without travel, he had pleasures, joy, and his hearts desire. But Adam was unthankful, he knew not God the worker of his happiness, he knew not the place in which he was, he knew not his own state and blessedness: therefore the wrath of the Lord grew against him: he fell into the snares of the Devil, he became mortal, and returned to dust.  
What nation in all the World so happy as Israel? they were delivered by a mighty hand out of Egypt, from the tyranny of Pharaoh, from servage and villainy. Their children were no more slain before their faces. They passed through the bottom of the Sea, as upon dry land. When they were hungry, there went forth a wind from the Lord, and brought them Quails from the sea, and Manna was given them from Heaven to eat: when they thirsted, the rocks opened and powered out water that they and their beasts might drink. In battle they were mighty and strong, no power was able to stand against them. The Lord went before them by day in a pillar of a cloud, to lead them the way, and by night in a pillar of fire, to give them light. When they called upon the Lord, he heard them. When they trusted in him, they were not confounded. But they grew unmindful of all these mercies, and murmured against the Lord, and against his servants: therefore God reached forth his hand against them. He swore in his wrath that they should not enter into his rest. He sent his Angel and destroyed them in the wilderness.  
Even so fareth it with all such which regard not the word of their salvation, because they have ears and hear not, nor will understand with their hearts, the fury of the Lord shall be kindled against them. The Prophet saith in the name of God to Israel, 
Hier. 7.  I have sent unto them all my servants the Prophets, yet would they not hear me, nor incline their ear. 
2. Esdra. 9  And, Behold, I sow my law in you, that it may bring forth fruit in you. But our fathers which received the law, kept it not: neither observed thine ordinances, neither did the fruit of thy law appear. For they that received it perished, because they kept not the thing that was sown in them. Samuel telleth Saul: 
●. Sam. 15.  Thou haste cast away the word of the Lord, and the Lord hath cast away thee. Again jeremy sayeth: How do ye say, we are wise, and the Law of the Lord is with us? they have rejected the word of the Lord, and what wisdom is in them? Again, Unto whom shall I speak, 
Hier. 6.  and admonish that they may hear? Behold their ears are uncircumcised, and they cannot hearken: behold, the word of the Lord is unto them as a reproach: they have no delight in it. I will cause a plague to come upon this people, even the fruit of their own imaginations: because they have not taken heed unto my words, nor to my law, but cast it off.  
After this sort doth God show the cause, why his word taketh not place in us, because we are wilful, and will not hear it, nor receive it, nor take delight in it, nor let the fruit thereof appear, but reject it, and make it a reproach, and cast it away from us: and therefore is it, that the Lord doth cast us away, that we are unwise, that we please ourselves with our own devices, and follow our own imaginations, and perish, because we have not understanding to hear the instruction of the Lords word, but like ignorant men disallow it, and cast it behind the back.  
The consideration hereof moveth me to say somewhat of the holy Scriptures, which are the bright Sun of God, which bring light unto our ways, and comfort to all parts of our life, and salvation to our souls. In which is made known unto us our estate, and the mercy of God in Christ our Saviour witnessed. That we may the better see the path which we have to walk in, my meaning is, truly, and plainly, and shortly, to show you, what Authority and Majesty the word of God beareth: then, what Profit we may reap by it: also, how needful it is, that we be well instructed in the holy Scriptures: and, what Pleasure and Delectation a Christian conscience may find in them: and lastle, whether they be dark and doubtful, or plain and easy for your understanding: that, when we know the Majesty and Authority of the word, and what comfort and profit GOD giveth us by it, we deprive not ourselves thereof by our unthankfulness, nor close up our eyes that we see it not: but hear it in reverence and in fear, that it may be fruitful in us, and we receive it not in vain.  
The Scriptures are the word of God. 
The authority of the Scriptures. 2. Pet. 1.  What title can there be of greater value? what may be said of them to make them of greater authority, than to say. The Lord hath spoken them? That they came not by the will of men, but holy men of God spoke as they were moved by the holy Ghost? At the word or Proclamation of an earthly Prince we stand up, and vail our bonnets, and give good ear to it: we are bound so to do, it is our duty, such honour belongeth to the powers that are placed to rule over us: for they are ordained of God. And who soever resisteth them, resssteth the ordinance of God. If we should have a revelation, and hear an Angel speak unto us, how careful would we be to mark, and remember, and be able to declare the words of the angel? yet is an angel but a glorious creature, and not God. And what is a King? great and mighty: yet mortal and subject to death. creature, and not God. And what is a King? great and mighty: yet mortal and subject to death. His breath departeth, and his name shall perish. Both he and his word, his power and his puissance shall have an end. But the word of the Gospel is not as the word of an earthly Prince. It is of more Majesty than the word of an Angel. The Apostle sayeth: 
Heb. 2.  If the word spoken by Angels was steadfast, and every transgression & disobedience received a just recompense of reward: how shall we escape if we neglect so great salvation which at the first began to be preached by the Lord, and was confirmed unto us by them that heard him? God saith by the Prophet Esay, 
Esay. 55.  My word shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. And the same Prophet saith: 
Esay. 40.  The word of God shall stand for ever. And, It is more easy that Heaven and Earth pass away, 
Luke. 16.  than that one title of the Law should fail, saith our saviour. For, it is the word of the living and almighty God, of the God of Hosts, which hath done whatsoever pleased him, both in heaven and in earth. By this word he maketh his will known. 
john. 12.  I have not spoken of myself (sayeth Christ) but the Father which sent me, gave me a commandment, what I should say, and what I should speak. 
john. 15.  And again, If I had not come and spoken unto them, they should not have had sin: but now have they no cloak for their sin. No man hath seen God at any time: He is invisible, no eye can reach unto him. The only begotten son which is in the bosom of his Father, he hath declared him: he hath showed us the throne of grace, that we may seek for mercy, and find grace in time of need: he hath disclosed unto us the will of his father. He hath left unto us, and ordained that we should hear his holy word.  
This word the Angels and blessed spirits used when they came down from Heaven, to speak unto the people: when they came to the blessed virgin, and to joseph, and to others: they spoke as it was written in the Prophets and in the Scriptures of God: they thought not their own authority sufficient, but they took credit to their saying, and authority to their message, out of the word of God. This word the prophets vouched and alleged to the people. Albeit they were sanctified in their mother's womb: albeit God had endued them with his heavenly spirit: although a Seraphin came unto one of them and touched his mouth with a hot coal: albeit he saw the Lord sitting upon an high throne: yet they would not speak as of themselves, but only in the name of the Lord: for thus they used to say. The Lord hath spoken: this is the word of the Lord. Hear what the Lord saith. Saint Paul albeit he was taken up into the third Heaven, and into Paradise, and heard words that are not lawful for man to utter: yet he wrote not his own words to the Churches of Rome, of Corinth, and Thessalonica. and of other places, but delivered which had received, and taught them according to the Scriptures.  
This word is the true Manna: it is the bread which came down from Heaven: it is the key of the kingdom of heaven: it is the savour of life unto life: it is the power of God unto salvation. In it God showeth unto us his might, his wisdom, and his glory. By it he will be known of us. By it he will be honoured of his creatures. Whatsoever truth is brought unto us contrary to the word of God, it is not truth but falsehood, and error: whatsoever honour done unto God, disagreeth from the honour required by his word, it is not honour unto God, but blasphemy. 
Mat. 15.  As Christ saith, In vain they worship me, teaching for doctrines men's precepts. 
Esa. 1.  By Esay God saith, Who required this at your hands? And by jeremy, 
jerem. 7.  I spoke not unto your Fathers, nor commanded them, when I brought them out of the land of Egypt, concerning burnt offerings & Sacrifices. But this thing commanded I them, saying, obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways which I have commanded you, that it may be well unto you. 
jerem. 23.  Again, What is the Chaff to the Wheat, saith the Lord? What are your dreams to be weighed with the truth of God? Search the Scriptures: In them ye shall learn to know me, and how you should worship me: in them you shall find everlasting life: the words of the Lord are pure words, as the silver tried in the furnace: there is no filth, nor dross, remaining in them. They are the storehouse of wisdom, and of the knowledge of God. In respect whereof, all the wisdom of this world is but vain & foolish.  
Numa Pompilius King of the Romans, Lycurgus King of Lacedaemon, and Minos' King of Creta, were wise men, & of great government: they devised laws to rule the people, and bore them in hand, that they were taught by revelation: that so their ordinances might win the more credit, and be established for ever. But where are they now? Where is Numa, Minos, or Lycurgus? where be their Books? What is become of their Laws? They were unwise, and had no knowledge, nor understanding of God: they and their Laws are dead, & their names forgotten. But the law of God came from Heaven indeed, GOD wrote it with his finger, it is the fountain of all wisdom, and therefore shall it continue for ever, and never have an end.  
Here let us behold the great power and work of God. 
Exod. 19  When Moses received the Law, God himself came down in person, with thousand thousand of Angels: the Air was darkened at his presence, the Mount stood all covered with fire, the earth shook, the heavens thundered, the people stood a far off, and fled for fear, and said unto Moses talk thou with us, & we will hear: but let not God talk with us, lest we die. This was the first proclaiming & publishing of the law: such force and credit God gave to his word, & warranted himself to be the Lord.  
Since that time, so many thousand years are already passed. In the mean time the people of Israel were oppressed by Tyrants, were spoiled and chased out of their Country. first by Nabuchodonosor into Babylon: after that by Antiochus into Syria, and lastly, were as vagabonds driven from country to country. Thyir City jerusalem was sack, their houses overthrown, their Temple razed, and not a stone left upon a stone: their Library destroyed: their Books burnt: the tabernacle lost, the covenant broken: No vision, no revelation, no comfort for the people left, nor prophet, nor priest, nor any to speak in the name of the Lord. In all those times of decays, of sackings, of darkness, & of misery, what was done with the word of God? It was wickedly burnt by joachim King of juda: 
jerem. 36.  and Antiochus burned the Books of the Law, 
1. Mac. 1.  and cut them in pieces. No man durst be known to have them, and avouch the having. So thought they utterly to deface the glory of God, and abolish all remembrance of his Laws.  
Then came the Phariseis, they drowned the word of God with their traditions: they took away the key of Knowledge, and entered not in themselves, but forbade them that came in. After them came Heretics, they denied some one part, and some an other part of Scriptures. They razed, blotted, corrupted, and altered the word of God, of the word of God, they made it their own word, or which is worse, they made it the word of the Devil.  
By the space of so many thousand years, the word of God passed by so many dangers of Tyrants, of Phariseis, of Heretics, of fire, and of sword: and yet continueth and standeth until this day, without altering, or changing one letter. This was a wondered work of God, that having so many, so great enemies, and passing through so many, so great dangers, it yet continueth still without adding or altering of any one sentence, or word, or letter. No creature was able to do this, it was Gods work. He preserved it, that no Tyrant should consume it, no Tradition choke it, no Heretic maliciously should corrupt it. For For his name's sake, and for the elects sake, he would not suffer it to perish. For in it God hath ordained a blessing for his people, and by it he maketh covenant with them for life everlasting. Tyrants, and Phariseis, and Heretics, and the enemies of the Cross of Christ have an end, but the word of God hath no end. No force shall be able to decay it. The gates of Hell shall not prevail against it. City's shall fall: Kingdoms shall come to nothing: Empires shall fade away as the smoke: but the truth of the Lord shall continue for ever. Burn it, it will rise again: kill it, it will live again: cut it down by the root, 
Prou. 21.  it will spring again, There is no wisdom, neither understanding, nor Counsel against the Lord.  
Let us behold the nations & kingdoms which sometimes professed Christ, & are now heathenish: Illyricum, Epyrus, Peloponnesus, Macedonia, & others. Again, let us behold such kingdoms & countries, which were in times past heathenish, & knew not God: As England, Ireland, Rome, Scotland, & divers other. They were all without the Gospel, without Christ, without God, & without hope of life. They worshipped Idols, even the work of their own hands. To them they appointed Priests for their service, days and places for the people to resort together to worship them. Here in England, Paul's Church in London, was the Temple of Diana: Peter's Church in Westminst. was the Temple of Apollo. In Rome they had the Temple of the great God jupiter: & in Florence the Temple of Mars, and in other places they had Temples dedicated to other Idols.  
jupiter, Mars, Apollo, & Diana were unclean spirits, & filthy Devils: yet gave they thanks to them for their peace and prosperity, prayed to them in war & in misery, & commended unto them, their wives, their children, themselves, the safe keeping and custody of their souls. They built gorgeous Churches & Chapels, set up images of silver & gold to them: prayed, lifted up their hands, did sacrifice, & offered up their children to them. A horrible thing to say, yet true it is: the darkness of those times were such, that men slew their own offered them up to Idols. They said, great is jupiter, great is Apollo, and great is Diana of the Ephesians. These are the Gods of our Fathers, our Fathers trusted in them, they made us, and have defended us, and have given us victory against our enemies. Whosoever denied them, were thought worthy to die.  
Thus were the Kings and the Princes, and the people persuaded. And so continued they by the space of some thousand years, without controlment, or contradiction. They had great props of Antiquity, Universality, and Consent. Antiquity of all times, Universality of all places, consent of all the people. So strongly, and so mightily were they founded. Who would think such a religion, so ancient, so universal, and so defended by common consent, should ever possibly be removed?  
But when the fullness of time came, God sent forth his word, and all was changed. Error fell down, & truth stood up: men forsook their Idols, and went to God. The Kings and Priests, and people were changed: the Temples, and Sacrifices, and Prayers were changed: men's eyes, and hearts were changed. They forsook their Gods, their Kings, their Priests: they forsook their antiquity, customs, consent, their Fathers, and themselves. What power was able to work these things? What Emperor by force ever prevailed so much? what strength could ever shake down so mighty idols from their seat? What hand of man could subdue and conquer the whole world, & make such mighty nations confess they had done amiss? This did the Lord bring to pass by the power of his word, and the breath of his mouth. This was it, that lead captivity captive, & threw down every high thing that lifted itself up against the Lord: & brought all powers under subjection unto the Lord It is the image, the power, the arm, the sword, and the glory of God. It is mighty, of great force and virtue, of authority, and majesty, because it is the word of God: therefore the glory thereof is great.  
Now let us stand a far of, and humble ourselves, and in reverence and fear learn to take the fruit and comfort of the same: 
The profit which Christians reap by the Scriptures.  for so is the will of God, that we may be partakers of his glory. But where shall we find entrance into this matter? And how shall we be able to come a land? For this is the Sea, and the depth of all the works, of the judgements, and mercies, & of the kingdom of God. This is a Sea that hath no shore, a pit that hath no bottom. The holy Scriptures are the mercy seat, the registry of the mysteries of God, our Chartre for the life to come, the holy place in which God showeth himself to the people, the Mount Ston, where God hath appointed to dwell for ever. The more comfort in them, so much the more greedily let us desire them: the more heavenly and glorious they are, with so much the more reverence let us come unto them.  
For consideration of this matter of the fruit & comfort which God worketh by the word: what may we better call to mind, 
Rom. 15.  than that is réecorded by S. Paul: Whatsoever things are written aforetime, are written for our learning, that we through patience and comfort of the Scriptures might have hope. All that is written in the word of God, is not written for Angels, or Archangels, or heavenly Spirits, but for the sons of men, for us and for our instruction: that by them we may receive strength, and comfort in all adversities, and have hope of the life to come. It is the word of God, God openeth his mouth and speaketh to us, to guide us into all truth, to make us full and ready in all good works, that we may be perfect men in Christ jesus: so rooted and grounded in him, that we be not tossed to and fro with every tempest.  
The profit which the word of God bringeth, shall best appear, if we first take a view of our estate, what we are, in what place we stand, & what enemies make force against us. We are the sons of Adam, stubborn children, the children of vanity, and of wrath: The children of those fathers which forsook God, and have erred in their hearts, & were deceived. God which created man & breathed into him the breath of life, 
Gen. 8.  saith: The imagination of man's heart is evil from his youth. Such are we even by the judgement of God: and his judgement faileth not. What error, what idol, what wickedness ever hath been heard, which hath not been forged and wrought in the heart of man? we can neither do, nor speak, nor think the thing that is good: our understanding is heavy, our will froward, our eyes blind, and our heart unclean. We go astray through this world as lost sheep, every man after his own way. Even as a leaf is carried up and down with a blast of wind, so are we easily driven into error: in ourselves we find no stay, no succour, nor help. Such are we, and so weak of ourselves.  
But where are we? in the world. And what is the world? Some think it to be a place full of all delights and pleasures, a goodly strong and gorgeous palace, and a paradise of joy. Let no man deceive us, nay rather let us not deceive ourselves: the world is a shop of vanities, it is a dungeon of darkness, a pot full of poison, a ship full of leaks, a way full of snares. It blindeth our eyes, beguileth our senses, and helpeth us forward into all dangers. We are blind ourselves, and the place wherein we are is nothing else but darkness.  
Whereunto may I resemble our case? jeremy the Prophet was cast into a dungeon. There he sat without light, and without comfort. His case was miserable, and the place loathsome, yet he knew where he was: he knew what he lacked: he cried unto the Lord and was delivered. Daniel was cast into the den of Lions, there to be torn in pieces and devoured. But he saw his misery, and the danger in which he stood: he saw the Lions, the paws which should gripe him, and the teeth which should tear him. His case was miserable: yet is ours more miserable. We are in the deep dungeon of hell, and think we are in safety: we are in the midst of darkness, and think it to be light: we are compassed with Lions, with Dragons, and Scorpions, yet think not of our misery.  
Who hath not heard the story of jonas? jonas was in a Whale's belly: The place was very dark: the waves beat on every side: he was drowned, yet touched no water: he was swallowed up, yet not consumed: he lived without any sense of life: the fish was his death, the sea was death, & the tempest was death: yet he died not, but lived in the mids of death: he could not see, he could not hear, he knew not to whom he might call for help: he was taken & carried away, he knew not whether. Let us mark well this story, it is a true pattern of our estate, & showeth what our life is in this world. We are beset with like dangers, we are driven with tempests we are drowned in like floods, we live in the midst of horrible darkness, we are carried we know not whether.  
The Philosopher telleth us, truth & falsehood are nigh neighbours, and dwell one by the other: the utter porch of the one is like the porch of the other, yet their way is contrary: the one leadeth to life, the other leadeth to death: they differ little to the show save that oft times the door of falsehood is fair, painted, graven, and beautifully adorned: but the door or fore front of truth, is plain and homely. Thereby it happeneth that men be deceived, they mistake the door, and go into errors house, when they seek truth. They call evil good, falsehood truth, & darkness light. They forsake that is good, deny the truth, and love not the light. This moved S. Paul to say of his brethren the jews: 
Rom. 10.  I bear them record that they have the zeal of God, but not according to knowledge: they have the care and fear of God: they are zealous in their doings: they have devotion: they pretend conscience: they think they do well, and that they please God. 
Rom. 1.  When they professed themselves to be wise, they became fools. They knew not what they did: for if they had knowledge, they would never have crucified the Lord of glory. But they know not the truth of God: they know not God: they are carried away in the vanity of their own heart. Their prayers are no prayers: The truth they hold is falsehood: their faith is no faith: they are sheep without a shepherd. Thus we have heard, what we are, and in what place.  
Now let us see what enemies bend their force against us. We fight against the gates of hell, with the Devil, the prince of darkness, the father of lies: with the Devil, which hath power over the children of disobedience, by whose malice death came into the world Even that Devil bendeth his force against us, which deceived Adam in Paradise: which hath deceived the learned Philosophers: and beguiled the Princes, and wisemen, and the worthies of the world: Which doth abuse, and entice our hands, our eyes, our learning, our wit, and our own heart to deceive us. He rampeth as a Lion, and rangeth over the world, seeking whom he may devour. This is his delight and study. He hath been a murderer from the beginning. If this were ever true at any time, our times have found it most true. We are they upon whom the ends of the world are come.  
Now is this Scripture fulfilled in our ears. Now see we the days whereof Christ warned his disciples so earnestly: 
Matth. 24.  They shall say, Lo here is Christ, and there is Christ, This is the truth, that is the truth. There shall arise false Christ's, and false prophets, and shall deceive many, they shall betray the truth. Many shall be offended by them: if it were possible, the very elect. They whose names are written in the book of life should be deceived. And except those days should be shortened, there should no flesh be saved: but for the elects sake those days shall be shortened. The sun shallbe darkened, & the moon shall not give her light. The sun is the word of God: the moon signifieth the Church. The powers of heaven shall be moved, all the kindreds of the earth shall mourn. Abomination of desolation shall stand in the holy place. Let him that readeth, consider it. This is the mystery of iniquity of which S. Paul speaketh to the Thessalonians, 
2. Thes. ●  Which worketh among them that perish. Thus are we forewarned. God hath given us his word to advise us, that we be not cast away unawares. They that walk in the dark know not whether they go: if the blind lead the blind, both fall into the ditch: he that is ignorant, shall not be known. Christ shall say unto him, I know you not: depart from me ye cursed into everlasting fire. Their worm shall not die, and their fire shall not be put out.  
In this case, what shall a godly disposed simple man do? How shall he settle himself? To which fide may he safely join himself? If he make reckoning of learning, there are learned men on both sides: if he make reckoning of virtue, and godly life, there be virtuous men and of godly life on both sides: if he make reckoning of zeal, either side is zealous in the religion they hold: if he make reckoning of the name of the Church, they take it as well to the one side as to the other: if he make reckoning of the multitude, there are many on either side, but neither side hath so many as hath the Turk. Whether then may a man turn himself, and to which side may he safely join? In this case we find the comfort and profit of the word of God. In this case S. Paul telleth us, whatsoever things are written aforetime, are written for our learning: to lighten our eyes, to resolve our doubts, and to guide our feet. This light God hath kindled in his mercy, to lighten them that sit in darkness. Except he had left us a sparkle of this light, we had perished, & become like to Sodoma & Gomorrha.  
David saith, 
Psal. 119.  Thy word is a Lantern to my paths, and a light to my feet. By it I may see the way which is before me: by it I can escape danger, and by it I can keep the path wherein I ought to walk. When Christ perceived that the Capernaites & the jews, 
john. 6.  misliked his doctrine, & went back & walked no more with him, he said to the xii. Will ye also go away? You are my disciples, whom I have chosen out of this world: will you also go away? Simon Peter answered him, Master, to whom shall we go? thou hast the word of eternal life. If we forsake thee, who shall instruct us? thy word is the word of eternal life.  
With this word Christ confounded the Scribes and Phariseis, and put them to silence. 
Maike. 7.  Ye reject (saith he) the commandment of God, that ye may observe your own tradition. For, Moses said, Honour thy father and thy mother, whosoever shall curse father or mother, let him die the death. But ye say, if a man say to father or mother, Corbam, that is, by the gift that is offered by me thou mayest have profit, he shallbe free. With this word he confounded them, for misusing of the Temple by buying & selling, It is written, 
Matth. 21.  mine house shall be called the house of prayer: but ye have made it a den of thieves. With this word he put them to silence, & confounded their error, in that they thought it lawful for a man to put away his wife for every fault: 
Matth. 19  From the beginning it was not so. With this word he confounded the Devil, and chased him from him: It is written, 
Matth. 4.  man shall not live by bread only, but by every word that proceedeth out of the mouth of God: And again, It is written, thou shalt not tempt the Lord thy God: And again, It is written, thou shalt worship the Lord thy God, and him only shalt thou serve.  
This word confounded the Arians & all sects of heretics. What is become of Martion, of Nestorius, of Valentinus of Menander, of Sabellius, of Eutyches, and others? they are blown away as smoke before the wind: the word of God hath confounded them, and beat them away. As Dagon fell, and broke his hands and neck, and could not stand in the presence of the Ark of the Lord: even so shall all falsehood fall and hide itself in the presence of the truth of God. As the Rod of Moses devoured the Rods of the Charmers: as the beams of the Sun drive away and consume darkness, so shall the word of God chase away errors.  
When the two Disciples walked by the way with Christ, they said between themselves, 
Luke. 24.  after their eyes were opened, that they knew him: Did not our hearts burn within us, while he talked with us by the way, and opened to us the Scriptures? His words did possess all our senses: this talk was not like common talk, we felt it forcible in us, as the word of Israel heard Peter declare unto them at jerusalem by proof of the Scriptures, 
Act. 2.  that Christ was come, they were not able to resist the word of God, but were pricked in their hearts and said unto Peter and the other Apostles Men and brethren what shall we do? we acknowledge our error: the words which you speak are most true: they are the words of life: teach us and instruct us what we shall do. They felt the force of it, and yielded unto it: they did acknowledge it was the word of God.  
S. Augustine after he had continued long in error, 
Lib. 8. confession. cap. 12.  and withdrew himself into a secret place where he might make his prayer, and bewail his ignorance, heard a voice say unto him: Tolle, lege, tolle, lege, Take up and read, take up and read. And he forthwith took up the Epistles of Saint Paul, and opened them, and secretly read the Chapter which he first lighted on, even these words: Not in gluttony, 
Rom. 13.  and drunkenness, neither in chambering and wantonness, nor in strife and envying: but put ye on the Lord jesus Christ, and take no thought for the flesh, to fulfil the lusts of the same. Nec ultra volui legere (saith he) nec opus erat. Statim quip cum fine huiusce sententy, quasi luce securit atis infusa cordi meo, omnes dubitacionis tenebrae diffugerunt. I would read no farther, for I needed not. For when I had read to the end of this sentence, all the darkness of doubtfulness vanished away, as if some clear light of security were powered into my heart. It was as if it had been said: O man acknowledge thy misery: thou art naked, cover thy filthiness: put upon thee jesus Christ. And forthwith, I felt a fire within me, my heart was lightened, the scales fell from mine eyes, I was able to see. Thus was he comforted, and staid by this, the word of God.  
This profit of the word S. Cyprian declareth. 
Cyprian: ad Pompeium.  Si ad divinae traditionis caput, & originem revertamur, cessat omnis error humanus. If we return to the head, and the beginning of the lords traditions, all error of man must needs give place. Theophilactus writing upon these words in the Gospel by Saint john, 
Theophil: in 10. cap. joh.  He that entereth not in by the door into the sheepfold, but climbeth up an other way, he is a thief and a Robber, saith, non ingreditur per ostium, hoc est, per Scripturas. Non enim utitur Scripturis testibus, neque Prophetis. Nam profecto scripturae ostium sunt per quas adducimur ad Deum: illae lupos non permittunt intrare: prohibent haereticos ut nos securi simus: & de omnibus rationem dant de quibus voluerimus. Fur igitur est qui non ingreditur per scripturas in stabulum ovium, & ita per illas deprehenditur. Sed ascendit aliundè, hoc est, aliam sibi viam & insolitam parat. Talis erit Antichristus. He entereth not in by the door, that is, by the Scriptures. For he doth not use the Scriptures, nor the Prophets, as witnesses. For indeed the Scriptures are the door by which we are brought to God: and they suffer not the Wolves to come in, they keep of heretics, that we may be in safety: & they teach us the reason of any thing, wherein we would be instructed: therefore he is a thief which entereth not into the sheepfold by the Scriptures. And by the Scriptures, it appeareth he is a a thief, that climbeth up an other way, that is, maketh himself an other way, a way which was not known, nor beaten. Such a one shall Antichrist be. What greater profit? they bring us to God: teach us the truth, and give us reason of all things: they keep us in safety: suffer not Wolves to devour us, keep off Heretics, bewray a thief, and make known who is Antichrist. Therefore, upon the Gospel by Saint Luke he expoundeth these words, 
Theophil: in 12. Lucae.  Let your lights be burning, that is, have not your being in the darkness, and be ye not void of judgement: but take unto you the light of God's word: which will teach you what things you should do, and what things you ought not to do.  
And as the word of God is the light to direct us, and to bewray errors: so is it also the standard and beam to try the weights of truth and falsehood. Chrysostom writing upon the four and twentieth of Saint Matthew, 
Hom. 49. in opere imperf.  showeth it were unpossible for a man to stay himself, and find out which is the true Church, but by the word of God, For it could not be tried by working of miracles, because the gift of working miracles is taken away: and such false miracles as carry some show, are rather to be found among false Christians: nor yet by their conversation and life, because Christians live either as ill, or worse than Heretics. Nulla probatio potest esee verae Christianitatis, neque refugium potest esse Christianorum aliud, volentium cognoscere fides veritatem, nisi tantummodò per scripturas: There can be no trial of true Christianity, and Christians, which desire to know the truth, whereupon they may build their faith, have no other refuge, but to try and learn this by the Scriptures. For (saith he) Heretics have the counterfeit and likeness of those things which are proper to Christ. They have Churches, they have the Scriptures of GOD, they have Baptism, they have the Lords Supper, and all other things like the true Church: yea they have Christ himself. He therefore that will know which is the true Church of Christ, how may he know it, but by the Scriptures? Therefore our Lord, knowing that there should be such confusion of things in the latter days, commandeth, that Christians which live in the profession of Christian faith, and are desirous to settle themselves upon a sure ground of Faith, should go to no other thing, but to the Scriptures. Otherwise, if they had regard to other things, they should be offended, and perish, and not understand which is the true Church.  
The master of the Ship, when he is on the main Sea, casteth his eye always upon the Load Star: and so directeth and guideth his ways. Even so must we which are passengers and strangers in this world, ever settle our eyes to behold the word of God. So shall no tempest overblow us: so shall we be guided without danger: so shall we safely arrive in the haven of our rest. The Prophet David therefore saith: Blessed are they that keep his testimonies, and seek him with their whole heart. Their faces shall not be ashamed: they shall not be confounded which have respect unto his commandment. Blessed is the man whose delight is in the law of the Lord, and, in that law do the exercise himself day and night. The Law of the Lord is perfect converting the soul: the testimony of the Lord is sure, and giveth wisdom unto the simple. This is the rule of our faith: without this, our faith is but a fantasy, and no faith: for faith is by hearing, and hearing by the word of God. 
john. 5.  Therefore Christ saith, Search the Scriptures, they are they that testify of me. There shall ye find testimony of my doctrine, there shall ye know what is the will of my heavenly Father, and there shall you receive the comfort for everlasting life. 
john. 8.  Again, He that followeth me shall not walk in darkness but shall have the light of life. If a man keep my word, he shall know the truth, he shall never see death. Therefore Baruch saith, 
Baruch. 4.  O Israel, we are blessed, for the things that are acceptable unto God, are declared unto us. This is thy blessedness, herein hath God showed his favour unto thee, he hath revealed the secrets of his will unto thee, and hath put his word in thy mouth. He showeth his word unto jacob, his statutes and his judgements unto Israel: he hath not dealt so with every nation, neither have they known his judgements. Therefore the Prophet David teacheth us to pray unto God for the knowledge of his word, 
Psalm. 25.  Show me thy ways O Lord, 
Psalm. 25.  and teach me thy paths. Take not thy holy spirit from me, 
Psal. 51.  and incline my heart unto thy testimonies: Give me understanding, 
Psalm. 119.  that I may learn thy commandments, open mine eyes, that I may see the wonders of thy Law. 
Psalm. 13.  And, Lighten mine eyes, that I sleep not in death: that I may discern between safety and danger, that I may know truth to be the truth, and error to be error.  
Thus I have declared part of that profit which groweth to us by the word of God: but it doth not only direct our judgement in the trial of truth, but doth also graff in us a boldness and constancy in the defence of the truth. Solomon saith, 
cle. 27.  A fool changeth as the Moon: He is always unstable, and inconstant, he knoweth not, neither what to do, nor what to believe: he is sometimes full, & sometimes empty: & turneth and changeth as the Moon: He buildeth and layeth his foundation upon the sand: therefore his house falleth to the ground. He halteth on both sides: sometimes worshippeth God, and sometimes worshippeth Baal: he is neither hot nor cold: he ebbeth and floweth like the waves of the sea, he doubteth and staggereth, & resteth in nothing. He knoweth not the truth, he knoweth not that the scriptures are the word of God, so he wandereth in the dark, and knoweth not the way in which he walketh: He hath no feeling, no heart, no understanding. He is unfaithful towards God, and keepeth no faith towards man: he is wavering in all his ways. And why? because he knoweth not the will of God, nor hath the light of his word to guide his feet.  
But a wise man is one and steadfast as the sun. He buildeth his house upon a rock, and that rock is jesus Christ the son of God. Therefore his house is never shaken down. Be the storm or tempest never so rough, yet it shall stand fast like Mount Zion, because his trust is in the name of the Lord. He knoweth that his name is written in the Book of Life, he knoweth that he belongeth to the Lords sheepfold, and that no man can take him away out of the lords hand. 
Psalm. 23.  In this boldness David sayeth, Though I should walk through the valley of the shadow of death, I will fear no evil: for thou art with me: thy rod and thy staff they comfort me. 
Psalm 27.  And again, the Lord is my light and my salvation, whom shall I fear? And again, 
Psalm. 219.  Except thy laws had been my delight, I should now have perished in mine affliction: 
2. Kings. 19  when Ezechias heard the proud message of Sennacherib sent to him & his people by Rahshaketh, that they should not obey Ezech. nor trust to him, when he said, The Lord will deliver you: and, let not thy GOD deceive thee, in whom thou trustest: he went up into the house of the Lord, and prayed unto the Lord, to save him and his people out of their hands, that all the kingdoms of the earth might know, that he is GOD alone. Even so the Apostle: Whether we live or die, we are the Lords. 
Rom. 14.  And in this boldness our saviour Christ settled himself to bear their reproaches, 
Luke. 22.  and to carry his Cross: Father, if thou wilt take away this cup from me, nevertheless, not my will, but thine be done. Thus they that are taught by the word of God, to put their trust in the Lord, and are thereby rooted and settled in him, can not be removed by any practice of Satan, but stand fast, and continue for ever.  
Which shall more plainly appear, if we look back into the times of persecution, and behold the boldness of constancy of the Saints of God. They were brought before Magistrates, cast into prisons, spoiled of their goods, cruelly murdered. Some were hanged upon gibbets, some run through with swords, some torn with wild horses, some drowned in the water, and some burnt in the fire. They were hated of all men for the name of Christ. They were despised as the filth of the world, and dung of the earth. Yet continued they faithful and constant. They armed their hearts with the comfort of God's word: thereby were they able to resist in the evil day. They were faithful until death, therefore GOD gave them a Crown of glory.  
When they were called before Kings, and Princes, and others of authority, and commanded to forsake the truth they had learned, and the comfort which they took in the truth, they answered in this manner: O my gracious Lord, I would feign do your commandment: I am your subject: I have done faithful service with my body, & with my goods, but I cannot serve you against God: He is King of Kings, & Lord of Lords: He is my Lord, before whom I stand: I have put my life in his hands. He hath forbidden me to do this thing which you command: I cannot therefore do it. judge uprightly, whether it be meet to obey you, rather than God. My living, my wife, my children, and my life, are dear unto me. I am a man like others, and have mine affections. Yet neither living, nor wife, nor children, nor my life is so dear unto me as the glory of God. I am but a poor worm, yet am I the work of his hands. God hath put his word in my mouth: I may not deny it. I may not bear false witness against the Lord. My life is not dear unto me in respect of the truth. I know if I should deny him to save my life, I should lose it: and if I lose my life for his sake, I shall find it. That which your authority shall lay upon me, is not done without his will. All the hairs of my head are numbered. I own you obedience, I will not resist your power, for if I should resist, I should resist the ordinance of God. I am subject to you for conscience sake. I will forsake my country, my goods, my children, and myself at your commandment. I will say to mine own flesh, I know thee not: only I can not forsake my Lord God.  
Dear sir, you fight not against me. Alas, what am I? What can I do? You fight against God, against the most holy, against him, which can command your life to go out of your body: it is a hard thing for you to kick against the spur. It is no hard matter for you to kill me: for so mighty a Prince to kill so wretched a worm. But this I declare to you, that my blood which you shed is innocent, & shall be required at your hands.  
It may please God to give unto you repentance, and the knowledge of the truth. If my blood may be a mean thereto: if my blood may open your eyes: if my blood may soften your heart: it could never be spent in a better cause. Blessed be the name of God which hath made me his instrument for your so happy conversion: this is the only thing wherein I can not yield. The Lord hath spoken unto me: I have heard his voice: my heart hath felt it: my conscience knoweth it: I can not deny it. No sword can cut me from it: no water can drown it: no fire can burn the love I bear unto it: there is no creature in heaven or earth, that can carry me from that blessed hope I have conceived by his word.  
So constant is he that hath learned the word of God, & hath set his delight upon it, and is through it assured of the will of God. Heaven shall shake, the earth shall tremble, but the man of God shall stand upright. His foot shall not fail: his heart shall not faint: he shall not be moved. Such a ground, such a foundation, such a rock is the word of God. Blessed is the man whose hope is in the name of the Lord. He shall build upon a sure place: he layeth his foundation upon the corner stone. He needeth no army to make him strong: he needeth no friends to comfort him in adversity. His strength is within, the gates of hell shall not prevail against him. His comfort is inwardly, within his heart. He speaketh to God, and God unto him. His eyes behold the kingdom, and power and glory of God.  
But what say we of the Fathers, 
The authority of the Fathers.  Augustine, Ambrose, Hierom, Cyprian, etc. What shall we think of them, or what account may we make of them? They be Interpreters of the word of God. They were learned men, and learned Fathers: the instruments of the mercy of God, & vessels full of grace. We despise them not, we read them, we reverence them, and give thanks unto God for them. They were witnesses unto the truth, they were worthy pillars and ornaments in the Church of God. Yet may they not be compared with the word of God. We may not build upon them: we may not make them the foundation and warrant of our conscience: we may not put our trust in them. Our trust is in the name of the Lord.  
And thus are we taught to esteem of the learned Fathers of the Church, by their own judgement: by that which they have written, either for the credit of their own doings, or of the authority which they have thought due to the writings of others. S. Augustine said of the Doctors and Fathers in his time: 
Aug. ad For●un●●●num, Ep. 111.  Neque quorumlibet a●sputationes, quamuis Catholicorum, & laudatorum hominum, velut Scripturas Canonicas habere debemus: ut nobis non liceat, salva honorificentia quae illis debetur, aliquid in eorum scriptis improbare, aut respuere: si fortè invenerimus, quod aliter senserint, quàe veritas habet. Talis sum ego in scriptis aliorum, tales esse volo intellectores meorum: Neither weigh we the writings of all men, be they never so worthy and catholic, as we weigh the canonical Scriptures: but that saving the reverence that is due unto them, we may mislike and refuse somewhat in their writings, if we find that they have thought otherwise, than the truth may bear. such am I in the writings of others, and such would I wish others to be in mine. Some things I believe, & some things which they writ, I can not believe. I weigh them not as the holy & Canonical Scriptures. Cyprian was a Doctor of the Church, yet he was deceived: Jerome was a Doctor of the Church, yet he was deceived: Augustine was a Doctor of the Church, yet he wrote a Book of Retractations, he acknowledged that he was deceived. God did therefore give to his Church many Doctors, & many learned men, which all should search the truth, and one reform an other, wherein they thought him deceived. S. Augustine saith: 
Aug in Ps. 57  Auferantur de medio chartae nostrae, procaedat in medium codex Dei: audi Christum dicentem: audi veritatem loquetem: Take away from amongst us any our own Books: let the Book of God come amongst us: hear what Christ saith: hearken what the truth speaketh. He is the wisdom of his father, he can not deceive us. Again he saith: 
Aug. Epi. 48.  Audi dicit dominus, non dicit Donatus, aut Rogatus, aut Vincentius, aut Hilarius, aut Ambrose, aut Augustinus: Hear this, the Lord saith: hear not this, Donatus saith, or Rogatus, or Vincentius, or Hilarius, or Ambrose, or Augustine saith. All these were learned, most of them were holy: yet saith Augustine, we may not yield to that which is said by learned men: but we must yield our full consent and belief to the word of God. 
Orig. in Hier. cap. 1.  Origen saith Necesse nobis est in testimonium vocare sanctas Scripturas. Sensus quip etc. We must needs call to witness the holy Scriptures: for our judgements and expositions, without those witnesses, carry no credit. Mark well: 
Aug. contra Crescen. Gra. li. cap. 29.  our words and expositions & constructions, unless they be warranted by the Scriptures, are not enough, they carry not credit. Augustine saith: Nos nullam Cipriano facimus iniuriam, cùm eius quaslibet literas, etc. We offer no wrong to S. Cyprian, when we sever any his Letters or Writings from the Canonical authority of the holy Scriptures. Thus speaketh Aug. a Doctor of the Church of Cyprian another Doctor also of the Church. Cyprian was a bishop, a learned Father, a holy man, & a Martyr of Christ: yet saith Augustine his word is not the Gospel: his word is not the word of God: there is no wrong done to him, though his writings carry not like credit as the holy Scripture.  
I could show many the like speeches of the ancient Fathers, wherein they reverence the holy Scriptures, as to which only they give consent without gainsaying: which can neither deceive nor be deceived. In this sort did Origen, and Augustine, and other Doctors of the Church speak of themselves and of theirs, and the writings of others, that we should so read them, & credit them, as they agreed with the word of God. Hoc genus literarum non cum credendi necessitate, 
Aug. contra Faustum. lib● 12. cap. 5.  sed cum judicandi libertate legendum est: This kind of writings is to be read not with a necessity of believing them, but with a liberty to judge of them. S. Paul saith, 
Gal. 1.  though that we, or an Angel from heaven preach unto you otherwise, than that which we have preached unto you, let him be accursed. 
Aug. lib. 3. cap. 6. contra lit. Petil.  Out of which place, S. Augustine speaketh thus: Sive de Christo, sive de eius Ecclesia, sive de re quacunque alta, quae pertinet ad fidem, vitamque nostram, non dicam, si nos, sed si Angelus de caelo nobis annuntiaverit praeter quam quod in Scriptures legaltbus & Euangelicis accepistis, anathema sit. Whether it be of Christ, or of his Church, or of any thing else whatsoever, pertaining either to our life, or to our faith: I will not say, if I myself, but if an Angel from heaven shall teach us otherwise, than ye have received in the books of the law, and in the Gospels, hold him accursed.  
Now, to conclude this matter, the same father saith: 
Aug. lib. 2. ca ●. count Cresc.  Ecclesiastici judices, ut homines, plerumque falluntur: The judges or Doctors of the Church, as men, are often deceived. They are learned: they have pre-eminence in the Church: they are judges: they have the gifts of wisdom, and understanding, yet they are often deceived. They are our fathers, but not fathers unto God: they are stars, fair, and beautiful, and bright, yet they are not the Sun: they bear witness of the light, they are not the light. Christ is the Sun of righteousness, Christ is the light, which lighteneth every man that cometh into this world. His word is the word of truth. He is the dayspring which hath visited us from an high: he came down from the bosom of his father: he shall guide our feet into the way of peace. Of him God the father spoke: 
Mat. 3.  This is my well-beloved son, in whom I am well pleased, hear him. He is the Lamb without spot, out of his mouth goeth a two edged sword. This is he in whom all the ends of the world shallbe blessed, hear him, give heed to his saying, embrace his gospel, believe his word. Thus much touching the credit and authority which is to be given to the writings of ancient fathers.  
S. Paul speaking of the word of God, 
2. Tim. 3.  saith: The whole Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness. To teach the truth, to improve falsehood, to correct all vice, to instruct in all virtue. Again I am not ashamed of the Gospel of Christ: 
Rom. 1.  for it is the power of God unto salvation to every one that believeth. 
Basil. praefat. in Psal.  S. Basil saith: The Scripture of God is like an Apothecary's shop, full of medicines of sundry sorts, that every man may there choose a convenient medicine for his disease. There are salves, and ointmentes to cure all maladies. Whosoever can not be cured by the word of God, his disease is grown desperate, and past cure.  
Many think, the Apostles speech is hardly true of the whole Scripture, that all and every part of the Scripture is profitable. Much is spoken of genealogies, and petidegrees, of lepers, of sacrificing goats, and oxen, etc. these seem to have little profit in them, but to be vain and idle. If they show vain in thine eyes, yet hath not the Lord set them down in vain. 
Ps. 12.  The words of the Lord are pure words, as the silver tried in a furnace of earth fined seven times. There is no sentence, no clause, no word, no syllable, no letter, but it is written for thy instruction: there is not one jot, but it is sealed and signed with the blood of the Lamb. Our imaginations are idle, our thoughts are vain: there is no idleness, no vanity in the word of God. Those Oxen and Goats which were sacrificed, teach thee to kill and sacrifice the uncleanness and filthiness of thy heart: they teach thee that thou art guilty of death, when thy life must be redeemed by the death of some beast: they lead thee to believe the forgiveness of sins, by a more perfect sacrifice, because it was not possible that the blood of Bulls and Goats, 
Heb. 100L  should take away sins. That leprosy, teacheth thee to know the uncleanness & leprosy of thy soul Those Genealogies and Petidegrees lead us to the Birth of our Saviour Christ. So that the whole word of God is pure and holy: No word, no letter, no syllable, no point or prick thereof, but is written, and preserved for thy sake.  
Art thou a King? Read the Scriptures, thou shalt find who hath established thine estate: and what duty thou owest to God. God there telleth thee: By me King's rule, 
Prou. ●.  & Princes decree justice. I have given thee authority, thou carriest my sword: I have put a crown upon thy head: thou art my servant, walk before me, let thy heart be perfect in my sight.  
Art thou a subject? Read the Scriptures, they will teach thee to know thy duty. 
Rom. 13.  There Paul biddeth thee, give tribute to whom tribute: custom to whom custom: fear to whom fear: honour to whom honour is due. Ye must be subject, not because of wrath only, but for conscience sake. For he beareth not the sword for nought: for he is the Minister of God to take vengeance on him that doth evil.  
Art thou a Minister? Read the Scriptures, they will teach thee thy duty. The Prophet saith to thee: 
isaiah, 58.  Cry aloud, spare not: lift up thy voice like a trumpet, & show my people their transgressions. The Apostle saith unto thee: 
2. Tim. 4.  Preach the word, be instant, in season and out of season. Watch in all things, do the work of an Evangelist, make thy ministry fully known. Thou shalt give an account for the souls of the people, their blood shall be required at thy hands.  
Art thou a Father? hast thou children? Read the Scriptures, they will teach thee: 
Eccles. 7.  if thou have sons, instruct them. 
Eccle. 30.  Again: He that teacheth his son, grieveth the enemy, and before his friends he shall rejoice of him. Give him no liberty in his youth, and wink not at his folly. Chastise thy child, and be diligent therein, 
1. Sam. 2.  lest his shame grieve thee. Ely the Prophet, by sparing his wanton children, cast away himself, and his children. They were slain, the Ark of God was taken, and old Ely fell down and broke his neck.  
Art thou a Child? 
Ephes. 6.  hast thou a Father? Read the Scriptures, they will teach thee: Children obey your Parents in the Lord, for this is right. Honour thy father & mother (which is the first commandment, with promise) that it may be well with thee, and that thou mayest live long on earth. And again: Children, 
Colos. 3.  obey your Parents in all things, for it is well-pleasing unto the lord 
Prou. 30.  The wise man warneth thee, The eye that mocketh his father, and despiseth the instruction of his mother, let the Ravens of the valley pluck it out, & the young Eagles eat it.  
Hath God blessed thee in Wealth? Art thou rich? Read the Scriptures, they will teach thee: 
1. Tim. 6.  Be not high minded, and trust not in uncertain riches, but in the living God, which giveth us abundantly all things to enjoy. Again, 
Ps. 62.  Trust not in oppression and robbery: be not vain: if riches increase, set not your heart thereon. Thou shalt departed, and leave them behind thee: they shall forsake thee. Thou shalt die, thou knowest not how soon. Solomon showeth thee: 
Prou. 11.  Riches avail not in the day of wrath: but righteousness delivereth from death.  
Art thou poor? and sufferest scarcity in this world? Read the Scriptures, they will teach thee. 
job. 1.  Say with job. Naked came I out of my mother's womb, and naked shall I return again. Learn of Solomon: 
Prou. 16.  Better is little with righteousness, than great revenues without equity. And again: 
Prou. 28.  Better is the poor that walketh in his uprightness, than he that perverteth his ways, though he be rich. S. Paul saith: 
1. Tim. 6.  Godliness is great gain, if a man be content with that he hath: for we brought nothing into the world, and it is certain, that we carry nothing out. And again, Let him that is poor, labour, and work with his hands, the thing which is good, that he may have to give to him that needeth.  
Art thou a Merchant? Usest thou to buy and sell? Read the Scriptures, they will teach thee: 
1. Thess. 4.  This is the will of God, that no man oppress or defraud his brother, in any matter. 
Prou. 20.  Thou shalt learn, that divers weights and divers measures are abomination unto the Lord, and deceitful balances are not good.  
Art thou an Usurer? thy case is hard: yet hear the Scriptures, they will teach thee. 
Exod. 22.  God commandeth thee thus: If thou lend money to my people, to the poor with thee, thou shalt not be as an Usurer unto him: ye shall not oppress him with usury. 
levit. 25.  Again, if thy brother be impoverished, and fallen in decay with thee, thou shalt relieve him: thou shalt take no Usury of him, nor vantage: thou shalt not lend him thy victuals for increase, but thou shalt fear thy God, that thy brother may live with thee. And, 
Mat. 7.  Whatsoever ye would that men should do unto you, even so do ye to them. And, 
Ps. 15.  He that giveth his money unto Usury, shall not enter into the kingdom of heaven.  
Art thou a fornicator & livest in adultery? Read the Scriptures, they will teach thee: 
1. Cor. 6.  He that committeth fornication, saith S. Paul, sinneth against his own body. Know you not that your body is the Temple of the holy Ghost? Know you not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an Harlot? 
1. Pet. 1.  God forbidden. As he which hath called you is holy, so be ye holy in all manner of conversation, 
1. Thes. 4.  saith S. Peter The reason is set down by S. Paul: For this is the will of God, even you holiness, and that you should abstain from fornication, that you may be holy both in body and in spirit. 
Heb. 13.  And, Whoremongers & adulterers God will judge. They shall have no inheritance in the kingdom of Christ, and of God.  
Art thou a servant? Read the Scriptures: they will teach thee. 
Coloss. 3.  Servants be obedient unto them that are your Masters, according to the flesh in all things, not with eye service as men pleasers, but in singleness of heart, fearing God. And whatsoever ye do, do it heartily, as unto the Lord, 
Tit. 2.  and not unto men. Again, please your Masters, not answering again, be no pickers, but show all good faithfulness, that you may adorn the doctrine of God our saviour in all things.  
Art thou proud? 
Rom. 11.  Read the Scriptures, they will teach thee. 
1. Cor. 14.  Be not high minded, but fear. What hast thou, that thou hast not received? If thou hast received it, why reioicest thou as though thou hadst not received it? 
Mat. 11.  and, learn of me, that I am meek, & humble in heart. And, 
jam. 14.  God resisteth the proud, but giveth grace to the humble.  
Art thou in adversity? Read the Scriptures. Great are the troubles of the righteous: 
Psa. 34.  but the Lord will deliver him out of them all. 
Ps. 91.  And he shall call upon me, and I will hear him: I will be with him in trouble. I will deliver him, and glorify him. 
1. Pet. 3.  And Saint Peter telleth thee, the eyes of the Lord, are over the righteous & his ears are open to their prayers. God is faithful, 
1. Cor. 10.  which will not suffer you to be tempted above that you be able, but will give the issue with the tentation, that ye may be able to bear it. The Lord is near unto all them that call upon him, 
Psa. 145.  yea to all that call upon him in truth.  
Art thou A sinner? hast thou offended God? read the Scriptures, they will teach thee. 
Amos. 5.  Hate the evil, and love the good. 
Psa. 37.  And again, fly from evil and do good, 
Luke 15.  and dwell for ever. Rise up, and go to thy father, and say unto him, Father I have sinned against Heaven, & against thee, and am no more worthy to be called thy son.  
Dost thou despair of the mercy of God? read the Scriptures, they will teach thee. 
Mat. 9  Christ telleth thee, I came not to call the righteous but sinners to repentance. Again, 
Mat. 11.  Come unto me all ye that are weary and laden, and I will ease you. 
Ezech. 18.  At what hour soever a sinner doth repent him of his sin from the bottom of his heart, I will put all his wickedness out of my remembrance, saith the lord 
Ezech. 33.  Again, I desire not the death of the wicked, but that the wicked turn from his way, 
Psal. 145.  and live. And, the Lord is good to all, and his mercies are over all his works.  
Art thou going out of this life? read the Scriptures: they will teach thee, I am the resurrection and the life: 
joh. 11.  he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth in me, shall never die. say with Saint Paul. 
Philip. 1.  Christ is to me both in life, and in death advantage. I desire to be loosed and to be with Christ.  
What should I say more of the Scriptures, how profitable, and comfortable they be in all cases and parts of our life? in adversity, in prosperity, in life and in death, they are our especial comfort. If we must fight, they are a sword: if we hunger, they are meat: if we thirst, they are drink: if we have no dwelling place, they are a house: if we be naked, they are a garment: if we be in darkness, they be light unto our going.  
They are comfortable to kings, to subjects, to old men, to young men, to man and to wife, to father & to child, to master and servant, to captain and soldier, to preacher and people, to the learned, to the unlearned, to the wise, and to the simple.  
They are comfortable in peace, in war, in heaviness, in joy, in health & sickness, in abundance, in poverty, in the day time, in the night season, in the town, in the wilderness, in company and when thou art alone. For they teach faith, hope, patience, charity, sobriety, humility, righteousness, and all godliness. They teach us to live, and they teach us to die.  
Therefore hath Paul said well, The whole Scripture is profitable: It is full of great comfort: It maketh the man of God absolute, and perfect unto all good works. Perfect in faith, perfect in hope, perfect in the love of God, & of his neighbour: perfect in his life, and perfect in his death. So great, so large and ample, and heavenly, is the profit which we do reap by the word of God.  
Now it followeth we consider how necessary, 
The necessity of the Scriptures.  and needful it is for us to be guided by the word of God, in the whole trade of our life. The word of God is that unto our souls, which our soul is unto our body. As the body dieth when the soul departeth, so the soul of man dieth, 
Deut. 8.  when it hath not the knowledge of God. Man liveth not by bread only, but by every word that proceedeth out of the mouth of God. Behold saith God, 
Amos. 8.  I will send a famine in the land, not a famine of bread, nor a thirst of water, but of hearing the word of the Lord. Their tongue shall whither, their heart shall starve, they shall die for hunger: They shall wander from sea to sea, and from the North unto the East, shall they run to and fro to seek the word of the Lord, and shall not find it. 
Esa. 59  They shall stumble at noon days, as at the twilight: they shall grope for the wall like the blind: and truth shall fall in their streets. For, how shall they be saved unless they call on the name of the Lord? 
Rom. 10.  how shall they call on him, in whom they have not believed? How shall they believe in him of whom they have not heard? & how shall they hear without a Preacher? & how shall they preach except they be sent? Chrysostom therefore saith, Neither can it be, I say, it can not be, that any man shall attain to salvation, except he be always occupied in spiritual reading. The wise man faith, Where there is no prophecy, 
Prov. 21.  the people decay. Where the Scriptures are not opened, when there is none that can edify, and exhort, and comfort the people by the word of God, they must needs perish: for they know not the way in which they should walk: they know not whom to honour, nor upon whose name they should call: they know neither what to believe, nor what to do. Hell hath enlarged itself, and hath opened his mouth without measure, and they that are wilful and ignorant, and the children of darkness, go down into it. They become thrall, and captives unto Satan. Their heart is bound up, they understand nothing: their eyes are shut up, they can see nothing: their ears are stopped up, they can hear nothing. They are carried away as a pray into Hell, because they have not the knowledge of God.  
So doth Christ tell the Sadduces: 
Mat. 22.  Ye are deceived, because you know not the Scriptures, nor the power of God. Thus he teacheth, that error is the child of ignorance. The cause why you are so deceived, is because you know not the Scriptures: You have hated the light, and loved darkness: You have neither known the Father nor me. He that knoweth not the truth of God, knoweth not God. Herein, in this case there is no plea of ignorance. Ignorance shall not excuse us. 
Hom. 17. ad Hebraeos.  Chrysostom saith: Dices, non legi: non est haec excusatio, sed crimen. Thou wilt say I have not read the Scriptures: this is no excuse, but a sin. Again he sayeth, 
Hom. 2. in Mar.  This is the working of the devils inspiration, he would not suffer us to see the treasure, least we should get the riches. Therefore he counseleth us, that it utterly availeth us nothing to hear the Laws of God: lest that upon the hearing he may see our doing follow. 
Greg. in pastor. li. 1. ca 1.  Gregory saith: Qui eaquae sunt domini, nesciunt: à domino nesciununtur: Who so know not the things that pertain unto the Lord, be not known of the Lord. 
Hom. 27. in Numeri.  Origen also giveth reason of this practice of Satan. Unto the Devils it is a torment above all kinds of torments, and a pain above all pains, if they see any man reading the word of God, and with fervent study searching the knowledge of God's Law, and the mysteries and secrets of the Scriptures. Herein standeth all the flame of the Devils: in this fire they are tormented: for they are seized and possessed of all them that remain in ignorance.  
Carneades a Philosopher, was wont to say of his Master and Reader Chrysippus, if it had not been for Chrysippus, I never had been any body. He was my Master and teacher: he made me learned: whatsoever I have, I have it of him. How much better may we use the like words of the Scripture? and say, unless it were for the word of God, our wisdom were nothing, & our knowledge were nothing. Whatsoever we have, we have it by the word. Without it, our prayer were no prayer: without it, our Sacraments were no Sacraments: our Faith were no Faith: our Conscience were no Conscience: our Church were no Church. Take away the light of the Sun, and what remaineth but darkness? Heaven and Earth are darkened. No man can see his way, or discern the things about him. Even so, if the word of God be taken away, what remaineth, but miserable confusion, and deadly ignorance.  
When the Philistines had shorn the hairs of Samson, they fell upon him, took him, bound him, and plucked out his eyes: they danced about him, and made scorn and games of him. We are Samson, the strength of our hairs is the knowledge of the will of GOD: It is laid up in our heads, in the highest and principal part of us: if that be shorn off, if we be kept from hearing, reading, and understanding of the word of God: then will error, superstition, and all wickedness get the upper hand, and fall upon us, and bind us, and pluck out our eyes: and make scorn of us, and utterly destroy us.  
When the people of jerusalem were besieged and wanted food to eat, they fed on Rats and Mice, and many unwholesome and filthy things. A woman was driven for want of meat to do a cruel part upon her own child: she took her own babe, which was the fruit of her own body, killed it, cut it in pieces, dressed it, and fed upon it: a loathsome meat, especially, for a mother to eat her own child. But she was driven to it by extremity and hunger: it was so cruel a thing to lack wherewith life might be preserved.  
Even so fared it with us, and our Fathers, after it pleased God to take away his Gospel, & to send a famine of hearing the word of the Lord. We were driven to eat those things which were loathsome and horrible to behold, we were driven to feed upon our own children, even the fantasies and vanities of our own heart. There was no substance in them, they could not feed us.  
In this case were the children of Israel, when they grew weary of the word of God, and left the ordinances set down unto them. God had no pleasure in them, their prayers and sacrifice were not accepted. 
Esay. ●.  I can not suffer saith the Lord, your new Moons, nor Sabbaoths. nor solemn days. Who hath required this of your hands?  
In such case were the Scribes & Phariseis, when they forsook to be guided by the word of God, and took away the key of Knowledge, they fed upon their own devices, they neglected the commandments and will of God, and followed their own traditions. Therefore Christ reproved them: 
Mat. 15.  O Hypocrites, Esaias prophesied well of you, saying: This people draweth near unto me with their mouth, and honoureth me with their lips, but their heart is far off from me. But in vain they worship me, teaching doctrines men's precepts.  
Therefore, if we seek to know the Sacraments of the Church, what they are: if we would be instructed in the Sacrament of Baptism, or in the Sacrament of the body and blood of Christ: if we would learn to know our Creator, and to put the difference between the creator and a creature: if we desire to know what this present life is, and what is that life which is to come: if we would believe in God, and call upon the name of God, and do worship unto God: if we would be settled in perfect zeal, and true knowledge: if we would have an upright conscience towards God: if we would know which is the true Church of God, it is very needful that we hear the word of God. There is no other word that teacheth us unto salvation.  
Now it remaineth we speak of the delectation and pleasure which the word of God giveth. 
joy & pleasure, by reading the Scriptures.  The word of God is full of sad and grave counsel, full of the knowledge of God, of examples of virtues, and of correction of vices, of the end of this life, and of the life to come. These are the contents of the word of God. These things (say you) are great, and weighty of themselves: there is no vanity or pleasure in them.  
They are great and weighty, I grant, and because they are so weighty, they be the more worthy, that we hear them. But we must take a delight and settle our fancy, that it may like of the weight and greatness. They were unto the Prophet David, more sweet than home, and the honey comb. If we taste them with such an affection as he did, we shall feel and see the great, and weighty, and heavenly pleasure which is in them.  
Many are delighted in the stories of julius Caesar, of Alexander the Great, of mighty and victorious Princes. They have pleasure to read of their wars, of their victories, and of their triumphs. And many take their pleasure in travel to far countries, to see the diverse fashions and behaviour of men.  
If it were possible we might stand upon such a Hill, from which we might at once see all parts of the world, the Cities and Towns, and Mountains, and Forests, and Castles, and gorgeous buildings: and all the Kings and Princes of the world, in their princely estate: if we might see the variety of the whole world, how some live quietly in peace, others are turmoiled in war: some live in wealth, others in poverty and misery: some rise, others fall. To see and behold so great variety of things, it cannot be but it would delight us.  
Such a Hill, from whence we may take view of so great variety, such a story in which we may read of noble princes, of their wars and victories, is the word of God. Upon this Hill you may at once behold all the works of his hands, how he made Heaven and Earth, the Sun and Moon, the Sea & Floods: the fishes in the water, the fouls in the air, and the beasts in the field. Upon this Hill you may stand and see his Angels, and his Archangels, and blessed spirits, how some of them fell, and some continued in glory: how God hath sent them in message, how they have come down from Heaven to serve the sons of men.  
Here you may read of the wars of the God of Hosts, how he hath pitched his tents in the midst of his people, and hath gone before them, and fought for them. How the Amorrheans, and Canaanites were rooted out: how the Amalekites were overthrown by the lifting up of Moses hands in prayer: how the wall of jericho fell down flat at the sound of a Trumpet, and the shooting of the people: and how 185. thousand Assyrians were slain in one night by the hand of one angel when God raught out his hand from Heaven to give victory to his people.  
Here may you see how God plagued, & overcame his enemies: how he drowned Pharaoh in the red sea, and his horses and men, and Chariots altogether. Here may you see Nabuchodonosor a mighty Prince, so bereft of his wits, that he forsook his Palaces, and the company and order of men, and lived in the fields after the manner of beasts. Here may you see how God struck King Antiochus and King Herod with filthy diseases, & caused lice to eat their flesh. How he sent down fire and brimstone from Heaven and destroyed Sodom and Gomorrha, for their sins. How he made the earth open and swallow up Dathan and Ab●●am, how King Ozias was stricken with Leprosy, and carried from the Temple, and cut off from his kingdom. What stories of any princes or people in any age can report unto us so strange battles, so mighty conquests, so wonderful deliverance in extremities, so dreadful subduing of the enemies, as the hand of God hath wrought, and the story of the Scriptures declareth unto us?  
This word also showeth the goodness and mercy of God towards the people which put their trust in him. How he made them terrible to their enemies: how he made their enemies their footstool: how he led them safe thorough the red Sea: how he sent his Angel to go before them, and guide them: how he gave them water out of a rock, and reigned down bread from Heaven: how he brought them into a Land that flowed with Milk and Honey, and swore unto them, that he would be their GOD, and they should be his people.  
In this word, are to be seen wonderful and strange works of God, such as are beyond the course of nature, and pass the reason of man. That the Sea parted, and stood on both sides as a high wall: that at the word of josua, the Sun stood still, and went not on his course: 
jos. 10.  Ezechias spoke the word and required it, 
2. Kings. 20.  and the Sun went back ten degrees. At the word of Elias, fire came down from heaven to consume his sacrifice. Here may you see an Ass open his mouth and speak, & reprove his Master: three servants of God walk in a hot burning furnace without hurt: Daniel in the den among Lions and not devoured: Peter in the raging Sea and not drowned: Leapres cleansed: the lame to go: the dumb to speak: the deaf to hear: the blind to see: the dead to rise out of their graves and live: simple and unlearned men to speak in strange tongues: the devil to go out of the possessed, and to say, I know thou art Christ the son of God.  
Here may you see twelve poor silly men without spear or sword, or force, make conquest and win the whole world. No power could repress them, no might could withstand them. It is reckoned a great matter for a King, or a nation to yield submission unto an other King or nation. It must therefore be a matter of great wonder to see all Kings throw down their Maces, and all people to yield before so few, so simple, so unarmed: And to acknowledge, they embraced lies, and lived in ignorance: and that these twelve are the servants of the highest: and to see how God hath chosen the foolish things of this world, to overthrow the wise: and the weak things of this world, to confound the mighty things. Such force did God give to their words. He made them the sons of thunder: they shook the foundations of the world: they threw down whatsoever stood against them.  
Here may you see the fight of Gods elect children. How they patiently suffered afflictions in their bodies, rather than they would deny the truth of God: they gave their backs to the scourge, their necks to the sword, their bodies to the fire. No tyrant, no menacings, no rack, no torment, no sword, no death could remove them from the love of the Gospel which they had received. The more of them were cut down, the more did spring up: the more were killed, the more were left alive. 
De civit. dei li. 22. ca 6.  Augustine saith, Ligabantur, includebantur, torquebantur, urebantur, & multiplicabantur: They were bound, and shut up, and racked, and burnt, and yet were increased. This is the victory that hath overcome the world. For the Lord answered S. Paul, 
2. Cor. 12.  My power is made perfect through weakness. It liveth in death, it is made whole and sound, by wounds and stripes: it is increased by those means, whereby men destroy it. jacob saw a ladder stand upon the Earth, and the top of it reach up into heaven: and the Angels of God go up and down by it. This was but a dream, and vision in his sleep, yet when he awoke he took pleasure & comfort of this Vision,  
We have not only the delight of this with jacob, but we have other far greater visions. We see Esay beholding the Lord as he sat upon an high throne: we see Paul taken up into the third heavens: we see the glory of God appear, and hear the voice which came out of the cloud, saying: 
Mat. 17.  This is my well-beloved son in whom I am well pleased. here him. We see jesus Christ the son of God, borne of a Virgin, and how he made himself of no reputation. 
Phil. 2.  and took on him the form of a servant, and was made like unto men, and was found in shape as a man. That he humbled himself, and became obedient unto the death even the death of the Cross: We hear him cry with a loud voice. My God, 
Mat. 27.  my God, why hast thou forsaken me? 
Luke. 23.  We hear him say, Father forgive them: for they know not what they do. And, Father, into thine hands I commend my spirit.  
Here we may see, the Sun to be darkened, that the Moon giveth no light: the Earth to shake, the rocks cleave asunder, the vail rend, the Graves to open, and Christ rise from the dead, and go up into heaven, and sit at the right hand of this father.  
Here may we see the overthrow of Babylon, 
Reve. 14.  which made all nations to drink of the Wine of the wrath of her fornication. How she is destroyed with the breath of God's mouth. Here we behold the resurrection of the dead: and four and twenty Elders sit before God on their seats, and the ancient of days sit upon his throne: and the judgement seat, and the Books opened, and all flesh appear before him, and how some are taken into everlasting life: and some are sent into everlasting death.  
What tongue is able to express these pleasures and delights, which are laid open to us in the word of God? We buy Images and Pictures, and Maps of men, and of divers things, & Countries. But what Map or Picture can show us the like variety and change of things.  
We purchase Lands, and have a liking so to do. Here we are taught, how we may come to that land which shall stand with us, and in which we shall continue for ever.  
To see any one of these, it were great pleasure, either the creation of heaven and earth, or the Angels, & Archangels, and blessed spirits: or the battles of the God of Sabaoth: or Amalech dashed in pieces like a Potter's vessel: or the walls of jericho blown down with the sound of a trumpet: or Pharaoh drowned in the sea: or Nabuchodonosor eating grass among the beasts: or Antiochus smitten from heaven: or Sodom and Gomorrha burnt with fire and brimstone: or the earth to open, and swallow up the wicked: or the sea to stand like a wall: or water to come out of a stone: or bread to come from heaven: or the Sun to stand still, or to change his course: or an Ass to speak and teach his Master: or fire to be extreme hot, yet not burning: or Lions hungry, yet not eating their meat; or the Sea tempestous, yet not drowning: or blind to see, deaf to hear, dumb to speak, dead to rise: or ignorant men to speak in languages they never learned: or the Devil to roar, and confess Christ: or God sitting in his Majesty, and Christ at his right hand: or Babylon thrown down, and become a Tabernacle of fowl spirits, & a den for the Devil: or Christ to sit in judgement, and give sentence upon the quick and the dead: to see any one of all these wondrous works of God, it were great pleasure.  
How can it be then, but that we rejoice and take delight to see so many, so great so marvelous, so heavenly, and so glorious wonders in one heap altogether? How far would we ride, or go, to see the triumph of a mortal King? Here is to be seen the triumph of God, the Lord of Lords, and the King of Kings: how he hath made the name of his Son, triumph over principalities and powers, and over the whole world. Here is a Paradise full of delights, no tongue is able to speak them, they are so many: No heart is able to conceive them, they be sogreat.  
Here is a shop, wherein is set out the wisdom, and knowledge, the power, the judgements and mercies of God. Which way soever we look, we see the works of his hands. His works of creation, and preservation of all things: his works of severe justice upon the wicked, and of gracious redemption to the believer. If we desire pleasant Music, or excellent harmony: it speaketh unto us the words of the Father, and the consent of the Son: the excellent reports of the Prophets, Apostles, Angles; and Saints of God, who have been all taught by the holy Ghost. If we would learn, it is a school, it giveth understanding to the simple. In it there is, that may content the heart, the ear, the eye, the taste, and the smelling. It is a saver of life unto life. 
Ps. 34.  Oh taste ye and see, how gracious the Lord is, saith the Prophet David. So manifold and marvelous are the pleasures which are given us in the word of God. God hath made them, and wrought them all for the Sons of men.  
Thus have I performed promise, and simply and homely opened those four things which I took in hand. I have declared what weight and Majesty the word beareth: what huge harvest of profit we may reap by it: how needful it is for us travailing through the wilderness of this life: and what repast and pleasure we may find in it.  
But, all this notwithstanding, some take exception, and say: the Scriptures are dark and doubtful, the matters are deep, the words are hard, few can understand them. One taketh them in this sense, an other in a sense clean contrary. The best learned can not agree about them: they are occasion of many great quarrels: 
revel. 5.  john seethe this book sealed with seven seals, and an Angel preaching with a loud voice, who is worthy to open the book, & to lose the feales thereof? No man can open it, no man can read it. 
●. Pet. 3.  S. Peter saith, among the Epistles of Paul, some things are hard to be understand, which they that are unlearned and unstable, pervert as they do all other Scriptures, unto their own destruction. And S. Paul saith: 
1. Tim. 6:16.  God dwelleth in the light that none can attain unto, whom never man saw, neither can see.  
Therefore, although the Majesty be never so weighty, the profit, the necessity, and the pleasure never so great: yet it is not good for the people to read them. Pearls must not be cast before swine, nor the bread of the children unto dogs. Thus they say. In deed the word of God is pearls: but the people are not swine. They may not read them (say some): they are not able to wield them: the Scriptures are not for the people. Hereof I will say something, and a word or two of the reverence and fear, with which we ought to come to the hearing of them.  
They say, the Scriptures are hard, and above the reach of the people. So said the Pelagian Heretic julian, whom S. Augustine therefore reproveth: 
Aug. lib. 〈…〉 julia.  Exaggeras quàm sit difficilis, pancisque con●●niens eruditis, sanctarum cognitio literatum: Ye enlarge and lay out with many words, how hard a matter the knowledge of the Scripture is, and meet only for a few learned men. You say the Scriptures are hard, who may open them? There is no evidence or trial to be taken by them: they are fit only for a few learned men, they are in no wise fit for the people. Thus said julian an Heretic.  
But God himself, and the ancient Fathers of the Church said otherwise. God saith in Deuteronomie, 
Deut. 30.  this commandment which I command thee this day, is not hid from thee, neither is it far of. It is not in heaven that thou shouldest say, who shall go up for us to heaven and bring it us, and cause us to hear it, that we may do it? Neither is it beyond the Sea, that thou shouldest say, Who shall go over the Sea for us, and bring it us, and cause us to hear it, that we may do it? But the word is very near unto thee: even in thy mouth, and in thy heart, for to do it. Thou needest not run hither and thither, nor wander over the Sea, nor beat thy brains in searching what thou shouldest do, or by what means thou mayst live uprightly: the word and commandment of God will teach thee sufficiently. 
Ps. 19  The Prophet David saith: The commandment of the Lord is pure, and giveth light unto the eyes. And, Thy word is a lantern unto my feet, and a light unto my paths. Thy word is not dark, it is a light unto my path, it giveth light unto the eyes. What is clear if the light be dark? Or, what can he see, which can not see the light?  
Human knowledge is dark, and uncertain. Philosophy is dark, Astrology is dark, & Geometry is dark. The Professors thereof oftentimes run a masket: they lose themselves, and wander they know not whether. They seek the depth and bottom of natural causes: the change of the elements: the impressions in the air: the causes of the rainbow, of blazing stars, of thunder, and lightning, of the trembling and shaking of the earth, the motions of the planets, the proportions and the influence of the celestial bodies. They measure the compass of heaven, and count the number of the stars: they go down and search the mines in the bowels of the earth: they rip up the secrets of the Sea. The knowledge of these things is hard, it is uncertain. Few are able to reach it. It is not fit for every man to understand it.  
But the holy spirit of God, like a good teacher, apply himself to the dullness of our wits. He leadeth not us by the unknown places of the earth, nor by the air, nor by the clouds: he astonieth not our spirits with natural vanities. He writeth his law in our hearts: he teacheth us to know him, & his Christ: he teacheth us, that we should deny ungodliness and worldly lusts, 
Tit. 2.  and that we should live soberly, and righteously, and godly in this present world: he teacheth us to look for the blessed hope, and appearing of the glory of the mighty God, and of our Saviour jesus Christ. This matter is good, and it is plain: the words are plain, and the utterance is plain. Chrysostom saith: 
Hom. 3. de Lazaro.  proprere à Spiritus gratia dispensavit illa, temper avitqúe, quo Publicani piscatores, etc. Therefore hath the grace of the holy Spirit disposed and tempered them so, that Publicans, and Fishers, and Tent makers, shepherds, and the Apostles, and simple men, and unlearned, might be saved by these books: that none of the simpler sort might make excuse by the hardness of them: and that such things as are spoken, might be easy for all men to look on: that the labouring man, & the servant, the widow woman, and whosoever is most unlearned, may take some good, when they are read. For they whom GOD ever from the beginning endued with the grace of his spirit, have not gathered all these things for vain glory, as the Heathen writers use, but for the salvation of the hearers.  
Some things in the Scriptures are hard, I deny it not. It is very expedient that somewhat should be covered, to make us more diligent in reading, more desirous to understand, more fervent in prayer, more willing to ask the judgement of others, and to presume the less of our own judgement. Gregory saith: 
In Ezech. hom. 6. lib. 1.  Magnae utilitatis est ipsa obscuritas eloquiorum Dei. Facit enim, etc. The hardness which is in the word of God, is very profitable: For it causeth a man to take that profit by pains, which he could not take with negligence. If the understanding were open, and manifest, it would be little set by. 
Lib. 4. c●. 13. in johan.  Cyrillus saith: Omnia plana & recta sunt illis, qui cognitionem invenerunt: fatuis verò etiam facilima● ob secura videntur: All things are plain and strait to them, that have found knowledge: but to such as are fools the most easiest places seem hard. 
Cyril. in Io. 14.  And again: Eaequae perspicua sunt, difficilia sunt haereticis. Quomodo enim in malevolam animam intrabit sap●entia? Those things which are plain, are hard unto Heretics. For how can wisdom enter into a wicked heart? It is true, which S. Peter hath said, some things are hard to be understand. But it is also true, that they which pervert them unto their own destruction are unlearned, and unstable: that is, they to whom they are hard, have not their eyes opened, that they may see the light of the word: or they be wicked, and turn the truth of God into lies, and abuse the Scriptures to their own damnation. The Owlet seeth not by the brightness of the Sun, not because the Sun beams are dark, but for that his eyes are weak, and cannot abide so clear light: it is therefore but a pretence and a colour for their ignorance, and a means to deceive the people more boldly with their errors, when they charge the word of God with darkness and hardness. For how many hundred places are there which be as clear as noon day? God saith: 
Exod. ●●.  I am the Lord thy God, thou shalt have none other gods before me. Thou shalt make thee no graven image, neither any similitude of things that are in heaven above, neither that are in the earth beneath, nor that are in the waters under the earth, thou shalt neither bow down to them, neither serve them. Again he saith: 
Wisd. 14.  that is cursed that is made with hands, both it, and he that made it: he, because he made it: and it, because it was called God, being a corruptible thing. And again: 
Ps. 97.  Cursed be all they that worship carved images, and delight in vain Gods. This is the word of God. What darkness is in any of these sayings?  
God saith: 
Exod. 22.  If thou lend money to my people, to the poor with thee, thou shalt not be as an Usurer unto him: ye shall not oppress him with usury. Again: 
Ezec. 18.  If a man hath not given forth upon usury, neither hath taken any increase, etc. he shall surely live: but he that hath given forth upon usury, or hath taken increase, shall he live? He shall not live. 
Rom 6. Ezech. 18.  And, the wages of sin is death. And, the soul that sinneth, it shall die. And again: 
Eph. 5.  This ye know, that no whoremongers, neither unclean person, nor covetous person, which is an Idolater, hath any inheritance in the kingdom of Christ, & of God. Let no man deceive you with vain words: for, for such things cometh the wrath of God upon the children of disobedience. These are the words of God, and what darkness is in them?  
Saint Paul saith: 
Rom. 12.  If it be possible, as much as in you lieth, have peace with all men. Abhor that which is evil, and cleave to that which is good: avenge not yourselves, but give place unto wrath. Again, 
Rom. 13.  Let every soul be subject to the higher powers, there is no power but of God. He is the Minister of God for thy wealth: but if thou do evil, fear: for he beareth not the sword for nought. These be the words of God, what darkness is in them? Saint john saith: 
joh. 1.  Christ is the Lamb of God, which taketh away the sins of the world. And, 
1. joh. 1.  the blood of jesus Christ his son, cleanseth us from all sins. Saint Peter saith: 
1. Pet. 1.  His own self bore our sins in his body on the tree, that we being delivered from sin, should live in righteousness. Christ saith: Ask, and it shall be given you: 
Luke. 11.  seek and ye shall find: knock, and it shall be opened unto you. 
Mat. 11.  And again, Come unto me all ye that are weak and laden, and I will ease you. The Prophet saith: Whosoever shall call on the name of the Lord, shall be saved. These be the words of God. 
loel. 2.  What darkness is in them? What eye so simple, but he may see them?  
The ways of the Lord are strait, and his words plain, even unto the simple. 
Hom. 3. in 2. ad Thessa.  C●rysoft. saith: Omnia clara & plana sunt in scriptures divinis: quaecunque necessaria sunt, manifest a sunt: All things are clear and plain in the holy Scriptures. Whatsoever things there is necessary for us, is also manifest: Some things are covered, as men cover precious stones, and precious garments. They are covered, and yet we see them. We see them, and yet they are covered. Yet all things that are necessary are plain and open. Clemens saith: Nullis caelatum est verbum, 
Clem. Alex. in Orat. ad gen.  lux est communis, omnibus illucescit hominibus, nullus est in verbo Cymmerius: The word of God is hid from no man: It is a light common unto all men: there is no darkness in God's word. Mark, it is a common light, and shineth to all men. It is as bright and beautiful as the Sun, there is no dungeon or darkness in it. 
Lib. 1. cap. 31.  So saith Irenaeus: Scripturae in aperto sunt, & sine ambiguitate: & similit●r ab omnibus audiri possunt: The Scriptures are plain, & without doubtfulness, and may be heard indifferently of all men All men may hear them, even all sorts of men without exception.  
Where be they then which say it is not lawful for the people to have the word of God, and that the Scriptures are not meet for their reading? they are bread: they are drink: they nourish unto everlasting life: great cruelty it is to starve God's people to death. Are they unfit to have the Scriptures, because they be poor? Christ saith: The poor receive the glad tidings of the Gospel. 
Mat. 11.  And, 
Mat. 5.  Blessed are the poor in spirit, for theirs is the kingdom of heaven. They want riches, and worldly glory, but God giveth his fear and grace to them, as well as to the rich. Are they unfit to read the Scriptures, because they are not bred up in other learning? 
1. Cor. 2.  S. Paul saith: I esteemed not to know any thing among you, but jesus Christ, and him crucified. The Prophet David saith: 
Psa. 94.  Blessed is the man, o Lord, whom thou teachest in thy law. 
Mat. 11.  And Christ saith: Thou hast hid these things from the wise, and men of understanding, and hast opened them unto babes. The Apostles were sent into all the world to preach the Gospel unto every creature, to learned & unlearned, to poor and rich. There is no man too poor, none too rich, none too young, none too old. Whosoever hath ears to hear, he hath learning enough, to be a hearer.  
As for the wisest and learned men, in matters of this world, they have not always proved the readiest and most willing to set forth the glory of God. They have not been the meetest scholars for this school. Who were they that resisted Moses and Aaron, the servants of God? Not the people, but the wisest and best learned in Egypt. Who were they that stood against Elias? not the people: but the learned and wise men, and the Prophets, and Priests of Baal. Who were they that stoned and killed the Prophets? not the people: but the chiefest and wisest in Israel. Who were they that resisted Christ, and his Gospel, and sought to deface the glory of God? not the people: but the Scribes and Phariseis, and high Priests, and at the troop of their Clergy. They called Christ, a deceiver: and Beelzebub: a companion of Publicans and harlots: they lay in wait every where to entrap him: they sued him to death.  
Saint Paul saith for conclusion in this matter: 
1. Cor. 1.  It is written, I wil●destroye the wisdom of the wise, and will cast away the understanding of the prudent. Where is the wise? Where is the Scribe? Where is the Disputer of this world? Hath not GOD made the wisdom of this world foolishness? For seeing the world by wisdom, knew not God, in the wisdom of God, it pleased God by the foolishness of preaching, to save them that believed. Brethren, you see your calling, how that not many wise men, after the flesh, not many mighty, not many noble, are called, but GOD hath chosen the foolish things of the world, to confound the wi●e: and God hath chosen the weak things of the world, to confound the mighty things, and vile things of the world, and things which are despised hath GOD chosen. Mark, saith he, how mercifully GOD hath dealt with you. Few of the learned sort, few such as are counted wise, embrace the Gospel with you, or join with you in Faith, or keep you company. God hath let them be deceived in their wisdom. They take themselves to be wise, & yet are become fools. And, contrary to worldly judgement, God hath made you, which were weak and simple, and of no reputation, wise, and righteous, and sanctified, and redeemed in Christ jesus. And Christ saith: 
Mat. 18.  Except ye be converted, & become as little children, ye shall not enter into the kingdom of Heaven.  
Therefore, the godly father Chrysostom calleth upon the people, to read and hear the Scriptures. 
Hom. 9 in ●p. ad Coloss.  Audite saeculares omnes: comparate vobis Biblia, animae pharmaca.  nihil aliud v●●is, vel, nou●m Testamentum acquirite: Apostolum, evangelia, Acta, continuos & sedulos doctores: Hear me ye men of the world: get ye the Bible, that most wholesome remedy for the soul, if ye will nothing else, yet at the least, get the new Testament, S. Paul's Epistles, the Gospels, and the Acts, that they may be your continual and earnest teachers. And again: 
Chrysost. ho● 2. in Io●.  Neque in hoc tantùm consessu, sed domi quoque vir cum uxore, pater cum filio, invicem de his frequenter loquantur, & ultrò, citroque svam & ferant & inquirant sententiam, velintque hanc probatissimam inducere consuetudinem: Hearken not hereto, only here in the Church, but also at home, let the husband with the wife, let the father with the child, talk together of these matters, and both too & fro, let them both inquire, and give their judgements, & would God they would begin this good custom.  
In like sort saith Orig. 
Orig. in isaiah. hom. 2.  utinam omnes faceremus illud quod scriptum est, scrut amini Scripturas: Would God we would all do accordingly as it is written search the Scriptures. It were a token that we do love Christ. Then would the Father love us, and Christ would love us, and show himself unto us: and he, and his Father would come unto us, and dwell in us. 
Hom. 9 ad Coloss.  Chrysostom saith: Hoc omnium malorum caussa est, quòd Scripturae ignorantur: This is the cause of all ill, that the Scriptures are not known. To know nothing of God's laws, 
Hom. 3. de ●azaro.  saith he in an other place, is the loss of salvation, ignorance hath brought in heresies, and vicious life: ignorance hath turned all things upside down. S. Jerome expounding those words of the Apostle: 
Hierom. in 3. cap. Ep. ad Coloss.  Let the word of Christ dwell in you plenteously, saith Hic ostenditur verbum Christ●, non sufficientèr sed abundantèr etiam laicos habere debere, & docere se invicem, vel monere: Here we are taught, that the lay people ought to have the word of God, not only sufficiently, but also with abundance, and to teach, and counsel one another.  
And now to conclude what the learned Fathers, and ancient Doctors have said in this matter. Theodoretus saith: 
Lib. 5. de curandis graecor. affect.  Passim videas haec nostratia dogmata non ab ijs solum teneri, qui sunt ecclesiae magistri, populorumque praeceptores, sed ab ipsis quoque sutoribus, fabrisque ferrarijs, lanificibus, etc. Ye may commonly see, that our doctrine is known, not only of them that are the Doctors of the Church, and the Masters of the people: but also even of the Tailors, and Smiths, and Weavers, and of all Artificers: yea, and further also of women, and that not only of them that be learned, but also of labouring women, & Sewsters, and Servants, and handmaids: Neither only the Citizens, but also the Countriefolkes do very well understand the same. Ye may find, yea, even the very ditchers, & deluers, & cowherd's, and Gardeners, disputing of the holy Trinity, and of the creation of all things. Thus we see there was a time before ignorance crept into the Church, and got the upper hand, when the word of God was not counted hard, and dark, and doubtful: when children, and women, and servants, and men of the Country had the knowledge of God, and were able to reason of the works of God. Then went it well with them: they could not easily be deceived, because they had that word which bewrayeth the thief: they carried with them like good exchangers the weights, and touchstone, and were able to try coins whether they were true or false. Such were the people, such was the state of God's Church in those days.  
Gold, and silver, and lands, and possessions, are the portions but of few. They are not common to all alike. 
Pro. 19  The wise man saith, House and riches come by inheritance of the Fathers. But the word of God, the Law, and the Prophets, the Apostles, the Guangelistes, the gift of the spirit, and the knowledge of God are given unto all men: they are made common for all men. If the word were ordained but for a few, than Christ was given into the world but for a few. The heaven was made, but for a few. The mercy and love of God was but for a few. But the mercy of God is over all, and upon all, and for all. All have right to hear the word of God, all have need to know the word of God. Al have sinned, 
Rom. 3.  and are deprived of the glory of God. Therefore Christ calleth all, 
Mat. 11.  Venite ad me omnes, etc. Come unto me all ye that be weary and laden. Young men and old men: men and women: rich and poor come to me. 
Acts. 10.  God is no accepter of persons. It is not the will of your Father which is in Heaven, 
Mat. 18.  saith Christ, that one of these little ones should perish. Who will, 
1. Tim. 2.  that all men shall be saved, & come to the knowledge of truth. God will look to him that is poor, 
Esay. 66.  & of a contrite spirit, and trembleth at his words. God will regard such a one, and make him a fit vessel to receive his truth. Upon him that is such a one shall the spirit of wisdom and understanding, the spirit of knowledge, and of the fear of God rest. Not only upon the rich, the wise, and the learned: but upon him that is poor, and of a contrite heart, and trembleth at his words. Upon him that humbleth himself under the mighty hand of God. He is the temple and the Tabernacle of the holy Ghost. He that is humble in heart, shall be saved. God resisteth the proud, but giveth grace to the lowly.  
Therefore Christ said, 
Mat. 11.  I give thee thanks O father, Lord of heaven and earth, because thou hast hid these things from the wise and men of understanding, and hast opened them unto babes. Even to such as have no learning, which rejoice in nothing but in thee. The wise and learned of the world can not hear them, can not see them: but they to whom it pleased thee to give understanding. It is thy mercy. Flesh and blood cannot reach the knowledge of thy will. The spirit of the Father hath revealed it. Christ saith: 
john. 1●.  My sheep hear my voice, and I know them, and they follow me. They will not follow a stranger. My people are simple as sheep: they are rude, and know not what they do. Yet they know my voice, and follow me: they know their Shepherd from a thief: they follow not the call and voice of a stranger. So we see that God chaseth no man away from hearing his word: he loatheth not the poor, because of his poverty, he refuseth him not: for he is the God of the poor: they be his creatures, S Augustine saith, Deus in Scriptures, 
Aug. ep. 3. ad Volusianum.  quasi amicus familiaris loquitur ad cor doctorum, & indoctorum. Almighty God, in the Scriptures, speaketh as a familiar friend without dissimulation, unto the hearts, both of the learned, and of the unlearned. He abaseth himself, and speaketh to their capacity: for his will is, that all should come to the knowledge of the truth and be saved.  
Now let us consider with what fear● and reverence we ought to come to the hearing or reading of the word of God: The angel of the Lord appeared unto Moses in a flame of fire, 
Exod. 3.  out of the midst of a bush. When Moses turned aside to see, God said unto him, Come not hither: Put thy shoes off thy feet for the place whereon thou standest is holy ground. Again, when God had appointed to speak unto the people from Mount Zion, 
Exod. 19  he said to Moses: Go unto the people, and sanctify them to day, and to morrow, and let them wash their clothes, & let them be ready on the. 3. day, for the. 3. day, the Lord will come down in the sight of all the people upon mount Sinai.  
The word of the Lord is the Bush, out of which issueth a flame of fire. The Scriptures of God are the mount, from which the Lord of Hosts doth show himself. In them God speaketh to us. In them we hear the words of everlasting life. We must be sanctified, and wash out garments, and be ready to hear the Lord. We must strip off all our affections: we must fall do 〈…〉 with fear: we must 〈…〉 speaketh: Even God 〈…〉 and Earth: God 〈…〉 Lord jesus Christ: God, 〈…〉 judge the quick and the dead: 〈…〉 whom all flesh shall appear.  
His word is holy: Let us take 〈◊〉 into what hearts we bestow it. Whoso ever abuseth it, shall be found guilti of high trespass against the Lord. We may not receive it, to blow up our hearts, and wax proud with our knowledge: We may not use it, to maintain debate and contention: we may not use it to vaunt ourselves, or to make show of our cunning.  
The word of God teacheth lowliness of mind: it teacheth us to know ourselves. If we learn not humility, we learn nothing. Although we seem to know somewhat, yet know we not in such sort as we ought to know. The Scriptures are the mysteries of God: let us not be curious: let us not seek to know more than God hath revealed by them. They be the sea of God: let us take 〈…〉 drowned in the. They 〈…〉: let us take comfort by 〈…〉 take heed, they burn 〈…〉 gaze over hardly upon 〈…〉 blemish in their eye sight. 〈…〉 the people of Israel saw the 〈…〉 in the desert, they said, Man Hu● 〈…〉 this? so they reasoned of it, when 〈…〉 it up in their hands, and beheld it. They asked one an other, what good it would do. The Scriptures are Manna●, given to us from Heaven, to seed us in the desert of this world. Let us take them, and behold them, and reason of them, and learn one of an other what profit may come to us by them let us know, that they are written for our sake, and for our learning, that through patience & comfort of the Scriptures we may have hope. They are given us to instruct us in faith, to strength us in hope, to open our eyes, and to direct our going.  
If we withhold the truth in unrighteousness: if we know our Master's will, & do it not: if the name of God be ill-spoken of through us: the word of God shall be taken away from 〈…〉 nation which shall 〈…〉 thereof: God shall send 〈…〉 on, that we shall believe 〈…〉 heart shall condemn us: an 〈…〉 beaten with many stripes.  
Therefore we ought 〈…〉 give heed to those things 〈…〉 hear: we must consider of them, 〈…〉 chew the cud. Every beast that 〈…〉 not the cud is unclean, and not for sacrifice. Let us be poor in spirit, and meek in heart: let us be gentle as be cometh the Lambs of Christ: and as his sheep, let us hear his voice, and follow him. Let us be of a contrite spirit & tremble at the words of God: let us when we know God glorify him as God. So shall God look upon us: so shall the spirit of wisdom & understanding, and of counsel, & of knowledge, and of the fear of God rest upon us: so shall we be made perfect to all good works: so shall we rejoice in his salvation, and with one mouth glorify God even the Father of our Lord jesus Christ.  
FINIS.