❧ five Homiles of late, made by a right good and virtuous clerk, called master Leonarde Pollarde, prebendary of the Cathedral Church of Woster, directed and dedicated to the right reverend Father in God Richard by the permission of God bishop of Woster his special good Lord.  
Viewed, examined, and allowed by the right reverend Father in God Edmonde bishop of London, within whose diocese they are imprinted.  
Cum privilegio ad imprimendum solum, Anno. M.D.LVI,   

¶ TO THE RIGHT REVEREND FATHER IN GOD AND his especial good Lord, richard by the grace of God bishop of Worcetter, his humble orator and daily bedeman, Leonarde Pollarde wisheth perpetual health both of soul and body.  
considering with myself (most reverend father) the bountiful goodness of Almyghtly God, who did so thankfully receive the mite offered by the poor widow, as he did the precious gifts offered to him by the rich and wealthy persons, I have been there by encouraged to offer towards the building again of his blessed Temple (the Church I mean) defaced and almost destroyed by heretics, these simple and rude sermons, not because that I think them to be of such force or learning that they can help much thereunto, or that the great and precious treasures offered by other might not suffice, but rather (as I said) to declare the promptness and readiness of my mind, which ought to be in me and all men to do service unto his majesty according to our ability. It is not unknown to your lordship the number of books and sermons that were made to deface the church, and the number and the diligentnes of them that would have destroyed the church, the which diligence of them or rather continual raging if it should not be matched or with like diligence of our part overcome and outmatched, it should be much to the reproach of us all. For if we see (as we can not but see) them to have taken such pains to suppress and overthrow the truth (if it lay in them so to do) how justly shall our conscience condemn us being negligent or reckless by God's help to defend the same. Let us not think but God (who hath already plagued the church of this realm for the rechlessenes of our father's will) much more grievously punish us being nothing amended but rather worse after this his chastisement and correction. For this is the time to take heed and to be diligent and as it were the time to harvest and of labour and not of reaping and rest. If we reap before our time our corn will be green. If we rest ear our business be done, we shallbe compelled to work when we should rest, & yet it shall not avail us. We must therefore (as the proverb is) take the time while time is, for time will away. Thus my most reverend Father & honourable Lord I being moved partly as I have said with the bountiful magnificence of almighty God, who did so lovingly accept the offering of the poor widow, and partly with the consideration of my duty after this miserable time of schism and heresy, have written certain sermons or Homiles the which I thought to offer to your reverend Fatherhod and honourable lordship, as the gifts of a child to his father both for the fatherly love that I do know you to bear towards us your diocessans and children, and for your great affection and fervent zeal in the defence and meintenaunce of God's Cathotholyke faith and true religion, the which your fatherly love and byshoplyke zeal being well known to all men, shall cause these my sermons to be I trust the better accepted, both with God and man. Wherefore I shall most heartily desire your honour to accept this my small oblation or offering, and with your wisdom and discretion to use the same accordingly, as thereby the catholic faith may be meinteyned, and almighty god best honoured.  
who have your good lordship in his blessed keeping now and ever Amen.   

OF THE SACRAMENT OF THE ALTAR.  
Like as the trade of merchandise is profitable, and geyneth much, and the fleshly man is much delighted with sweet meats, and greatly desireth them, and yet is there both in merchandise danger of loss, and in delicate fare oftentimes griefs and diseases are to be feared, so is it likewise with things that appertaineth unto our souls (most christian hearer's) those things that be most wholesome for our souls, chanceth sometimes unto the great damage and hurt thereof, as it is to be seen amongst all other things, in the most blessed sacrament, wherein we eat the flesh of our saviour christ, and drink his blood, 
johan. 6.  the profit whereof, is to make christ abide in us, and us to abide in christ, the which how profitable it is, all true Christian men do well know, and yet faint Paul saith, 
1. Cor. 11.  that he which eateth unworthily this heavenly bread, which is Christ'S flesh, and drinketh unworthily of the cup, wherein his most blessed blood is contained, eateth and drinketh his own damnation, because he pondereth not with himself, that it is our lords body, which he doth there receive. Wherefore good christian people, like as the merchant would give good ear to him that should tell him how he might sail upon the sea without danger, and the fleshly man would hear gladly, the physician telling him how he might preserve his body from diseases and sickness: So should we that be christian men, moste desire that knowledge in these blessed mysteries, 
Lu 12. Math. 6.  whereby our souls may be kept safe, from the danger that saint Paul saith all them to be in that receiveth unworthily. For is not your soul better, then either your goods, or your bodies? And shall ye not then be as desirous to keep your soul safe, as either your bodies or your goods? To you than that have a special regard unto your souls, I (to whom the cure of your souls is committed) must say, that two things are to be marked and considered, if ye will avoid danger in this matter being of so great weight. The redress of the one appertaineth to you, and that is that ye come devoutly and well prepared, for as it was not enough, 
Math. 22  for him that came to the marriage without a convenient and a comely garment, to sit with the other, and to eat of the same that other did eat who were at the feast, so it is no small danger to you, to come to this feast without your wedding garment, but what wedding garment trow you that I do mean? the same verily that god gave unto you at your baptism, and was represented or signified by your Crysome. And if ye will know what that is, it was verily innocency, and pureness, for what other thing doth your deping or washing in the water signify, but that God doth then presently purge and cleanse you from your sins. Therefore seeing that in celebration of these mysteries, ye must appear in our master's presence and sight, ye must be sure that ye do come thither in his livery: And thus to prepare you is your duty. The other thing that is necessary unto the wholesome receiving of these mysteries, is a true faith, 
Hebre, 11.  without the which no man can please god, and ye know what danger it is, for one with whom god is offended or angry, to apeere before him, but to teach this faith unto you, that belongeth unto my charge. For unto me it is said, 
john. 21.  Pasce oves meas, feed my sheep, the which thing that I may the better do, three things are necessarily to be considered both of you & me, that is, first that ye will call unto your remembrance what manner of people you to whom I shall speak, aught to be, secondly, what the things be that we must entreat upon, thirdly, from whence, and from whom we must come by the knowledge of them. As concerning the first, it is not unknown unto you, that christian men are called and named to be faithful, which is as much as to say, people that do believe, in so much that saint Paul commanding Timothe to give good example of life unto all christian men, 
1. Tim. 4.  saith, F●sto forma fidelium. That is, be an example to the faithful, whereby we be monished, that the chiefest thing in a christian man 
Que videntur temporacia sunt que non videntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 4.  which maketh him to differ from all other men, is his faith, but who is he amongst you, that knoweth not that faith is only concerning those things that are not to be seen, and which we know only by the report of other? In so much that saint Gregory saith, that fides non habet meritum, ubi humana ratio prebet experimentum, that is to say, faith hath no merit, where man's reason giveth th'experience. And who knoweth not that Abraham was commended of god, for nothing so much as he was for his faith. 
Gene. 14. Roma. 4. Gal. 3.  Doth not the scripture say, Credidit Abraham deo, et imputatum est ei ad justitiam, that is, he believed god, and it was counted to him for righteousness, but how believed he. Verily saint Paul saith, he did not consider his own body, which was now more fitter for death, then to be get children, he being an hundredth years of age, nor yet he did consider the barren womb of Sarai his wife, who was then four score and ten years of age, he did not reason with God, how he and his wife being in their youth, not able to beget children, should now in their age, when natural hope of children was passed, have children, he did not (I say) reason with God of these matters, as our new brothers do, in the great mysteries of our faith. He hard God speak, and believed, but these must have him say sensibly, to their reason, this is a figure of my body, or else they can not understand him for their iustyfyinge faith, or rather as it is to be called, damnable infidelity, can not understand that god is able to make his body to be really present in heaven, and hear to, both at one time. But unto you good christian people, that be the children of Abraham, and do believe. I trust that there is nothing, wherein ye can so please god, as in believing his omnipotency and truth. To you I say that the chief cause which moved our saviour to praise the Centurion so much as he did, 
Math. 8.  was the Centurion's faith, for the Centurion thought that it was as possible for christ to heal his servant, though he were absent, as it was for himself in his absence, by commandment of his servants to have things done as he would? for the same cause did our saviour praise also the woman of Cananye, saying, woman thy faith is great. Such than be you and so do believe, 
Math. 15.  unto whom now at this time I purpose by god's grace, to speak of a sacrament, otherwise called in Greek a mystery, and in english it may be named secret or hid privity of our faith and religion. In the consideration and understanding of the which mysteries, your mind and knowledge must be removed, and drawn away from the pryestes that ministereth (for they be but as instruments, as for example, the axe is to the wright, the pen is to the writer, the knife is to him that cutteth) and they most be bend and stayed of Christ, who did first ordain them, and that doth now use the tongue, and other members of the priests, to accomplish and work the same. In so much, that saint john speaking of the true baptism, saith, 
Math. 3.  that it is christ that baptizeth, and christ saith himself, that it is not the minister that speaketh, but the sprite of the Father, 
Sed spiritus patris qui loquitur. Luke. 12.  that speaketh in him. Also Chrysostom, and E●missen saith, that it is not the visible priest that worketh the consecration of the blessed Sacrament, but the invisible priest, which is our saviour christ. But who seeth not then (if this be true, as it is most true) that not faith, but infidelity hath caused our late preachers to have asked the question, how can the priest make Christ'S body? As though there were nothing done in the administration of the sacrament, but what that the priest doth. Doth not this question presuppose the priest only, to be not the instrument, but the workman? Doth not this question take that, that is gods work from God, and give unto man? But ye shall understand good people, that these be therefore called mysteries, because that in them one thing doth outwardly appear to our senses, and an other is certainly known to our belief and under standing. outwardly we see the priest, outwardly we hear this sentence, Take, eat, this is my body, 
Augu. ad infants.  etc. pronounced by the priest, outwardly we see the forms of bread and wine, and these are as perceptible and easy to be perceived of the Turks & other Infidels, as of us christian men, that is, they see and hear as much, and the very same, touching these outward things, that we do: But than is there the invisible priest, who bade the visible priest do this, and that speaketh and worketh by him, as by his instrument, and the effect and operation of these words, take, eat, this is my body, which is to change those visible creatures into the substance (as Emysen, Chrysostom, 
Chrisost. de p●●dicione I●de  saint Ambrose, and such like authors do witness) of Christ'S blessed body and blood, where is further to be considered that the very natural body and blood of our saviour jesus christ to be contained under, and signified by those forms of bread and wine. christ himself is a most true witness, and best to be believed herein; who also saith, that it to be the same body that was broken for us, and the same blood that was shed for us. And these things good people that is the invisible speaker and worker, the effect or working of these words, and the most precious body and blood of our saviour jesus christ, these things I say are the privities & secrets the which are not to be seen of Infidels and Turks, and yet believed of Christian men and conceived by faith only: For who being an Infidel, would think that God were in his priest, speaking or saying to us, take, & eat, this is my body? Or who being void of faith, would think that there were any thing done, by the virtue of these words, take, eat, this is my body, more than is done by these: christ is the son of God, and such like, the which do not work any thing, that is, do not make christ to be the son of God, but teacheth that he is the son of god: Who I say being an infidel, would not think an operation and effect, to be of both these, that is, to teach, and not to work any thing? And then because that it is most certain, that bread is not his body, must they say either that christ said not true, or else must they expound it, to be a figure of his body. Thus I say, an jufidell or a faithless man, can have no other understanding of these words, which doth both work and teach (for that is the nature of the words that appertaineth to a sacrament, to teach and work both) than he hath of other words, whose office is only to teach. Now judge you then, whether our new gospelers, be men void of faith or not. They say the same effect to be of these words, this is my body, and of these, I am a vine so that as christ was not a vine, but figured by the vine, so doth not these words this is my body, change the substance of the bread and wine, into Christ'S body and blood, but teacheth that they be figures of his body and blood, the which thing once granted, see I pray you what followeth, then must ye confess also that the like understanding, must be of these words of baptism, I baptise thee in the name of the father and of the son and of the holy ghost and then it must follow, that as these words do import that to be Christ'S body, which is but the figure of his body, so doth the priest say in baptism, that he baptizeth you, when in deed he giveth to you but the figure of your baptism, and so ye neither eat Christ'S flesh, nor yet be Chrystened in deed: Are not these cunning workmen in divinity trow ye, that saith like as these words, I am the vine, are to be understand, the vine is a figure of me, so this is my body, must be expounded, this is a figure of my body, and so must the priest say, I do not baptize thee, but do give the a figure of the baptism, and then seeing that all the scriptures that be contrary to reason, must be so expounded, to make them agree with reason, so must this saying of the Father, this is my well-beloved son, be understand that this is a figure of my son because it is against reason, that a man should be gods son, and so will they make our saviour christ not to be the son of god. judge you good people, whether this be a pretty divinity or not: secondly if ye will say that to be bread, which christ saith to be his body, or that to be a figure of baptism, which christ saith to be baptism itself. What have ye I pray you to prove either that ye do eat it, or that ye be baptized, ye feign a spiritual eating, where have ye that in scripture, and take the effect of these words away but to let this. thirdly how I pray you be the bread and wine (which do signify in eating) figures of Christ'S body and blood, if his body be not in deed eaten? But as I said, an Infidel can not know, that as the holy ghost, was under the form of a dove, so is hear the body of oursavioure under the form of bread: An Infidel looking upon the visible form of bread, knoweth that there is a thing to be eaten: but only a Christian man knoweth what it is that is eaten, for he is taught of christ that it is his blessed body. Thus I say, ought we that be believers, to consider and judge them as mysteries of our faith, and they be therefore mysteries, because one thing doth appear in them outwardly, and they be inwardly another, as saint Austyne writeth to the infants, that to the judgement of their senses, there is bread and wine, but to the knowledge of our faith, they be Christ'S most precious body and blood. Now these having as I say, two parts, the one known to our senses, the other to our faith, it is now then to be considered whereupon and by what ground our faith must be stayed, and that all men knoweth to be God's word: for that saith our saviour is so sewer, 
Math. 5.  that though heaven and earth pass away, yet shall that continue. Will ye see then what this word saith? 
Gene. 3. john. 6.  The word saith, that Adam was poisoned with eating of an apple, and christ saith, that his flesh is so necessary a triakle to drive out this poison, that except we eat his flesh, and drink his blood, we shall not have life, the which thing once granted, what aileth us that we can not see to lay the plaster to our sore? That is like as both our bodies and souls were poisoned with the apple, so must both our bodies and souls be restored by Christ'S flesh eaten of us, and as not a figure of an apple, but a very apple was eaten, so not a figure of Christ'S body, but his very body is to be eaten, for to restore again our nature. Moreover God's word saith, that as we have the substance of our bodies from Adam, so have we our corruption and sinfulness with the same. And our second Adam saith, that except we come into him, and be made one with him by eating of his flesh, 
1. Cor. 15. Roma. 5. john. 6.  that we shall not escape death, for he that eateth his flesh, and drinketh his blood, abideth in christ, and hath christ abiding in him, whereby we be taught that as we have not in us a figure of Adam, but the very substance of Adam, and not his substance only, but his substance and his sin, so must we have in us like wise, not the figure, nor the righteousness only of Christ'S body, but his very and natural body in deed. Furthermore the jews had Manna, 
Exod. 16. Exod. 12.  and their Paschal lamb, the which were figures of christ, of the which Manna did signify Christ'S incarnation, in that as Manna was created in the pure air, or as it is called in the scripture heaven, by God's omnipotent power, and not by the order of nature, so was Christ'S body in the pure and heavenly womb of the virgin, be yond or above nature, created by the holy ghost, and as Manna fell down and lay upon the ground, so was his precious body slain and laid in grave: & as Manna was gathered up and eaten, so did it signify that the same body of our saviour should also be eaten. The Paschal lamb also did signify the humanity of christ, that as the lamb was without spot, so was Christ conceived without sin, and as the lamb was slain, so was also christ, and as the same lambs flesh was eaten, so did it signify that Christ'S flesh should be eaten: And thereupon saith saint. Bede and saint Jerome, 
In comen tarus super. Luke et super Math.  that Christ went from the figure, to the truth, when after the Paschal lamb being eaten, he consecrate this blessed sacrament. And see hear I pray you good people, how that our new professors of our late sprung faith, doth make by their doctrine, the scriptures to be false: for these figures that I have recited, doth so well teach the eating of Christ'S flesh, as either his incarnation, or death, and therefore if the promise that was made by the figure, be performed in the two first points, not figuratively, but really, & doth so well signify the third, that is the real eating of his flesh, shall not then they be compelled either to say that the jews did not eat Manna, nor the Pascal lamb in deed, but figures of them, or else to say that the promises of Christ's incarnation & passion, were true & be performed, & that the third, which is of his flesh to be eaten, was either false, or that it is yet to be performed, but than ye will say, that we eat his flesh spiritually, and did not they the same I pray you, when they eat Manna, and the flesh of the Lamb? And how then is there any promise made to them which is performed to us, seeing we have no more than they had? ye do you mark and if they make not us to be in worse case than the jews were. For they had Manna, and a Lamb, and we have common bread and wine, the which who knoweth not to be much less worth, then were Manna and the Lamb: for as I said they did remember Christ'S death, and were partners of the fruits there of, for their time and portion, so well as we be. And thus do they make the new testament and the sacraments thereof, to be worse than the old. It shall not be needful for me to recite unto you the sayings of our saviour christ in all the four evangelists, and in saint Paul. For ye know in them all christ saith, either that his flesh is very meat, and therefore verily to be eaten, or else, take, eat, this is my body which is given for you: In no place nameth he it either to signify or to be a figure of his body: ye do also bear in mind, 
Exod. 24.  that as Moses took the cup wherein the blood of sacrifice was, and said that it was the blood of the Testament: 
Luke. 22.  so did christ take the Challes wherein was the blessed blood, being the blood of our sacrifice, & said that it was the cup of the new testament, that is like as we be certain there to be the blood of him that died for the performance of the new testament, so might we be sure, that all that was said, or spoken upon in the testament, should be performed. Cold this be done think you, so conveniently with a cup of wine? But now to here what the holy fathers have believed in this matter, I pray you mark. 
De cena.  Saint Cyprian the glorious martyr, and an ancient father being near thirteen hundredth years agone, doth not he say that the bread which christ gave to his disciples kept still the same shape that it had, and yet by the omnipotency of God's word, it was changed in nature & was made Christ'S flesh. Eusebits Emisen an ancient father almost twelve hundredth years old, saith, that the invisible priest turneth the visible creatures into the substance of Christ'S body and blood. Saint Ambrose more than xi hundredth year old, saith, that before the words of consecration the Chalesse is full of wine and of water, but after the words, there is the blood that redeemed the people. Saint Augustine being of the same time saith, that in his time they did not judge the same of the things in the sacrament before the consecration and after, for before they did acknowledge them to be bread and wine, the which nature had made, but after they professed them to be the body and blood of our saviour, which grace had consecrated, & the same saint Austen doth also say, that as the person of our saviour did stand of his visible manhood, and his invisible godhead, so saith he doth the sacrifice of the Church stand 'pon the visible forms of bread and wine, and of the invisible flesh of our saviour jesus christ. To these might be added Chrysostom, saint Jerome, Damasene, Theophilacte & many other, ye all Christendom do witness the same: wherefore you being faithful men and women, that do in these mysteries of our belief remove your understanding from the things that ye perceive by your senses, as from the priest or the sound of the words, the visible forms of bread and wine, unto God the author of them, the working of the holy ghost by the words, and the body and blood of our saviour: graff these things deeply in your heart, and practise them in your iyving, adhering to the faith and religion of his catholic Church, surely and steadfastly believing, that under these forms of of bread & wine here in the sacrament of the altar there are contained really the blessed body and blood of our saviour christ. And if ye thus do, ye shall please and serve God, profit yourself and your neighbour, with the hole congregation, and living well according to Christ'S commandments, shall have for your reward the blissful kingdom of heaven: which grant unto you the father, the son, and the holy ghost, three persons and one God, to whom be all honour, praise, and glory, for ever and ever. Amen.   

¶ Of the Sacrifice of the Mass.  
THere be three things (good people) wherewithal men be moved to seek learning and knowledge, that is the truth which is naturally desired of all men, the profit that men get by knowledge, and the price or goodness of the thing that we desire to know, by the which causes, as men be moved to desire knowledge, so are these causes no where more forcible and weightely to be considered than they be in the sacrifice of the mass, the which is daily used in the Church. For first it is not unknown to you, what strife there hath been about it, and how that learned men of both parts have spent their lives in the controversy thereof. secondly ye see that because it is proved or improved by the name of a sacrifice, it must needs be a thing that appertaineth so to us all that it divideth one part of such as strive about it utterly from God. For if the mass be a sacrifice to god in deed, than it maketh those that be meinteyners & the users of it to be better beloved with god than other. For a sacrifice is as much to say, as an holy work, and therefore seeing that god loveth the workers of holy things, so must he love them that serveth him at or by the sacrifice, & then also are such as strive against it, the most enemies that god hath. For they labour to keep that work undone wherein he is best pleased. And if contrariwise it be no sacrifice, then be they wrong worshippers of god that use the sacrifice, which is as much to say, as that they be superstitious Idolaters. And for the excellency of the thing, what I pray you can be compared in excellency with this sacrifice? which is as much to say as the most sacred or holy work that can be. For in offering of the sacrifice we be most heavenly or like unto the blessed company of heaven, which are continually occupied in worshipping and honouring of God. These causes most dear brothers and sistren hath caused me that hath the cure upon your souls (seeing ye be by reason of these diversities of doctrine brought into such danger) to teach you what is meant die this word sacrifice, and that ye may know the better how we do differ from the jews to speak of the diversity of the sacrifices, and to speak also how the mass is in deed a sacrifice. And verily (good people) the same causes that moveth me to teach you, aught to move you to learn, for ye may of this that I have said see what danger ye be in, if ye be ignorant in this so great a matter. The which thing that ye may the better understand, I first note unto you that there be, and always have been three principal parts of religion joined together, and one following upon another. That is the testaments or covenants that God maketh with man, the priesthood or office of such as god hath made ministers of his testaments, and the sacrifice or work wherein the people do recognize and most faithfully acknowledge the same covenants according whereunto saith saint Paul that Omnis pontifex ex hominibus assumptus, pro hominibus constituitur in iis quae sunt ad deum ut offer at dona et sacrificia pro peccatis. That is, every bishop taken forth from amongst men, is appointed for men to be occupied in those things that do appertain unto god, that he may offer gifts and sacrifices for sin. In which words are to be seen the three things that I spoke of before, that is, first the testament by the which the bishop must be chosen (for no man saith saint Paul may usurp honour to himself) second the bishop whom saint Paul saith to be a minister of those things that be betwixt man & god, and the third is the sacrifice, which also he so nameth. Thus (good people) was there a testament or a covenant made betwixt God and the people of Israel and Aron, as ye know was chosen to be a minister of the same testament, and as ye know his ministry was also in offering of sacrifice. christ also was a minister of the new testament, and did also offer sacrifice as ye know, 
Hebre. 10.  and now good people if the same testament that was begun by christ doth still continue, and shall unto the worlds end, than like as Aaron's sacrifice, testament, and priesthood begun together and continued together unto Christ'S coming, and were all abrogated together at one time by christ. Even so most dear brethren, if we will that Christ'S testament shall continue amongst us, so must we also have his priesthood and sacrifice. Hear then may we see the malious wickedness of the devil, in all our miserable heretics that deny both the priesthood and the sacrifice of the new testament the which thing if he or they cold bring to pass, then might we say that there is no testament neither. For it was never seen nor hard before, that ever there was a testament without these. secondly it is contrary to the order of the scripture, the which as ye see joineth the testament, the priesthood, & the sacrifice together. thirdly it is contrary to saint Paul, who saith that the testament was to be changed, and not to be taken away by christ, but what other is it to change it, but to put a better in the stead thereof? 
Hedre. 7.  Wherefore as the old testament was by christ changed into a better, so must it follow that he did not take away the priesthood and sacrifice, but changed them into a better and a more perfect priesthood and sacrifice. And what priesthood from ye and sacrifice did he change them into? Verily into the priesthood and sacrifice foreshowed long before by the priesthood and sacrifice of Melchisedech according 
Bene. 14 Hebre. 7.  as the prophet david had spoken of christ before, saying, 
Psal. 109.  Tu es sacerdos in eternum secundum ordinem Melchisedech. Thou art a priest for ever according unto the order of Melchisedech But what was the order of Melchisedech? certainly saith saint Paul he was a figure of christ, what I pray you was his sacrifice? Verily saith the scripture bread and wine, the which were likewise figures of Christ's blessed body & blood, that is now daily offered under the forms of bread and wine, in the time of this testament, for as Melchisedechs' priesthood was a figure of Christ'S, so was his sacrifice a figure of Christ'S sacrifice. Witnesses have I for me in this matter saint Augustine in divers places, and namely in his book intyteled De Civitate dei, 
August. de Civitate dei. lib. 16 Capi. 22.  there he saith that when Melchisedeth did bless Abram then did first appear the sacrifice the which christian men do offer through the whole world, and the thing is now fulfilled that was spoken upon christ so long before. Mark ye good people how he speaketh, he saith, not that it then was, but that it did then appear. Ye know that there is a great diversity betwixt the being of a thing, and the appearing of it, for the thing may appear by his figure, as by the material bread that Melchisedech did offer appeared the heavenly bread, that is Christ'S own blessed body, which he did in deed offer at his supper, and is daily offered in the Church, as saint Augustin before recited, doth most plainly testify. The same figure of Melchisedech and his sacrifice is thus applied by saint Jerome, saint Bede, and other divers holy fathers, whose doctrine (most dear friends) it shallbe much more sure and wholesome to follow then the doctrine of our married priests, 
jeron. ad marcel Ambro li. 5 de sacra. ci  who maketh all this business against the blessed sacrament & sacrifice, because that these being made nothing worth, they might without reproof live fleshly. But to return again unto our purpose: The things being as I have told you, and it so plainly taught to us by the scriptures it is to wit that these three, the testament, the priesthood, and the sacrifice be always so jointly together, that the one of them is never found without the other, that is, neither the testament without the priesthood and the sacrifice, nor they without the testament. It requireth in order that we do say briefly what these be, and how they do agree together. And concerning the first, that is the testament, ye shall understand (good people) though we call the books wherein the law of God is contained the testaments, yet in deed they be but as it were tables or scrolls wherein the explication or the plain declaration of the testaments be contained, for what man is so fond that thinketh the old testament to have begun at Moses, who was in deed but the writer of the old testament? Or is there any so ignorant of our religion that thinketh the new testament to have begun at the Evangelists, and not at christ, whom we do well know to have made perfect his testament or ever any of the Evangelists did write. Marry ye shall understand that the same that we call the testament, 
Goe 9.17. jeremis. 31  doth God almighty call Pactum, that is his covenants or agreements with us, and ours with him. The covenants & ye list to know when they were made, and with what words they were uttered, ye shall understand that the first and elder testament was made betwixt God almighty & Adam our first father in paradise, 
Gene. 3.  which was that Adam being a man now cast forth of God's favour, and by his deserving moste justly adjudged unto death, should be reconciled to god's favour and restored to life again by the appointed seed of the woman which was our saviour jesus christ, by whom the serpent's head (by which is understand the power & right that the fiend had over man) should be broken, so that Adam & those that should come of Adam, would faithfully wait for the coming of our saviour, and in the mean season labour to do god service, so near as man's frailty would suffer them. Now wots ye well good people, that this agreement was very pleasant and joyful unto Adam, and all those that were faithful were very glad that they should be restored again unto their first dignity, the which they had lost by disobedience. And herein as it were to beat witness betwixt god and man of this agreement, there were chosen priests, the which at the beginning whiles the law of nature did reign were chosen of the chiefest and heads of the people, and so was No for his household, and Abraham for his household, and Melchisedeth king of Salym a priest for his whole kingdom. 
Gene. 8. Gene. 12. Gene. 14. Gene. 22. job. 1.  Afterwards when the people began to forget gods covenants, and the chief of the people began to mind the word more than god, than God caused Moses to publish his testament in writing, and did then chose out the stock of Levy to be his priests until that testament that was made to Adam in Paradise should be changed. 
Mark. 2. Mark. 17  And to the intent that they should the better mind God, and set the less by the world, he appointed them to live by the sacrifices which were offered unto him. 
Ibi. 18.  These then (that is) both the priests that were under the law of nature, and under the law of Moses, did offer the sacrifice of the people unto god, that is, they in their office doing, were witnesses betwixt god and the people, that he was the god that had made the promise, & that these were the people that did faithfully trust and look for the same to be performed. 
Leuiti. 9  The which that it might be the better perceived and more faithfully borne in their remembrance, 
Levi. 19  he took some lively thing and slew it in their sight, that they seeing the thing that had not deserved so to be ordered, to be burnt and consumed in their sight, might the better consider how they themselves had deserved thus to be ordered, that is, to be burned, slain & consumed, but yet that almighty god had translated the death from them, and laid it upon our saviour christ, who having no cause of death in himself, no more than the innocent lambs had, 
Esei. 53.  yet should be slain for them. Now see I pray you and if they had not the most innocent death of our saviour, even as it were expressed and set before their eyes, when they did thus presently behold the slaughter of those beasts. Do not you think the sight and beholding of those sacrifices though they were but figures did better cause them to remember Christ'S death, then if they should have hard of it in the words or teaching of priests? Now then ye se what the testament, the priesthood, and the sacrifice be, it is also now necessary that ye know how many testaments there be, and how they do differ. first for the number of them, ye know that they be two, the one made of God unto man in Paradise, 
Gene. 3. Math. 3.  the other made of god unto man at the baptizing of our saviour christ. In the one, god promised that the seed of the woman should break the serpent's head: In the other he said, this is my well beloved son in whom I am well pleased, hear him, the which is as much as if he had said, this is the seed that breaketh the serpent's head, I that was angry with you before, am now fully reconciled unto you, now I require no more of you, but that ye will become his diligent and faithful scholars. These two testaments as ye see do differ in these points: first, that the first did teach a promise, this teacheth a performance. The first had his perferte end at Christ's death and passion, the second had his absolute and perfect beginning at the same, and therefore calleth the scripture out saviour christ the corner stone, as one should say a stone in whom the two walls, that is the two testaments were coupled together. 
Psal. 117 Math. 21. Eph. 2.  For christ in his death, was both a priest according to the order of Aron because he was offered with bloodshedding which was the manner of sacryfysing in the order or priesthood of Aron, 
August. deciuitat●. liber. 20. La. 20.  and he was also in the same passion a priest of the new testament, in so much as that he did offer himself, for that by the doctrine of saint Augustine is proper to the sacrifice of the Church. For christ saith, that being both the priest that offered, and the sacrifice that was offered, taught his Church both to offer and to be offered at once, his words be these. Per hoc et sacerdos est ipse, offerens ipse, et oblatio cuius rei sacramentum quotidianum voluit esse ecclesiae sacrificium quae cum ipsius capitis corpus sit seipsam per ipsum discit offer. That is: In such sort was christ a priest, that he both offered the sacrifice, and was the sacrifice, of the which his doing, he willeth the sacrifice that is daily used in the Church, to be a Sacrament, the which Church being his body, and he the head of the Church, the Church hath now learned to offer herself by him, by the which he meaneth, that as christ in his passion did both offer, and was offered, so doth the devout people at the mass in a certain respect both offer the body of christ unto God, and when they offer it, they do offer up themselves. For like as the head and the body maketh but one thing, so the body of our saviour christ, wherewith the Church is daily fed, being head of the Church, and the Church that eateth the same body being so made one with christ, that it is his body, so when the Church doth offer his body in the sacrament, the Church doth offer herself, for she offereth her head. For (most Christian hearers) ye shall understand that as the thing that is eaten, 
ciril. super johannes. ca 17 libro. 11. C. 26.  and the thing that eateth, are by eating made one, so by eating Christ'S blessed body we be made (as saith Ciryll) really and corporally one with him, not that we digest him, but that he disgesteth us, and thereupon are we called members of christ, 
Locus inspectione dignissimus.  and he in deed is our head, & by the same reason, when we offer up him, we offer ourselves, this thing good Christian people is hard to be understanded, and specially where faith wanteth, and the virtue of the blessed sacrament is unknown. But to return unto our purpose, this may be added to the diversities of the sacrifices of the old and new testament, that the old were ordained by men that were ministers, this by christ, either in himself, or in his members to be done. Furthermore concerning the new testament, ye know it to be the agreement made betwixt god and us, 
Ecce annuncio vobis gaudium magnum. etc. Luke. 2.  and therefore is the doctrine thereof called evan gelium, as one should say good tidings. For it was a joyful thing to hear that man is reconciled to God's favour again. Also concerning the ministers of this testament, there is no doubt but that the Apostles, the Disciples, and such as be chosen in the Church for that purpose, be ministers of this testament. Marry now all the controversy that is amongst us at this present, is whether they be to be called priests or not, and that is also for because that certain evil disposed persons, saith that we have no sacrifice: How be it, as I said these go so together, priesthood, sacrifice, and testament, that if ye take away the sacrifice, ye must also deny the priesthood, and so consequently the testament also. Wherefore to teach that there is a priesthood, we must first prove that we have a sacrifice, the which is easy to be done if ye will but call unto your remembrance that the sacrifice is nothing else but a deed or a work which expresseth the covenant that god hath made unto man, and that we that be the doers either in act or in consent, be such as acknowledgeth the testament or covenant to be made unto us. Now then mark I pray you but what the covenant of god is to us, wherein it is accomplished and fulfilled, and what deed or work doth most perfectly represent or show it to the congregation of the faithful. For the testament, was it not that we should hear christ his son, and that then he would be pleased and at one again with us? For the time when this agreement was fully accomplished and made, who doubteth but that it was then, when our saviour suffered his most bytter passion for us upon the cross? 
Collo. 1.  For as saint Paul saith, the blood of Christ'S cross made a general peace betwixt God and all his creatures that be either in heaven or in earth. Also for to represent this agreement, both how it was made, and when it was made, what I pray you can better represent or show it, than the consecration of the blessed sacrament in the remembrance of his most precious death and passion? When the priest appointed to consecrate those blessed mysteries, calling unto him the assistance of the holy ghost (as saint Denyce saith) and resyting the same words that christ our saviour spoke and willed to be continually spoken in the celebration of these most blessed mysteries. 
Dionysius cherarchia ecclesiastica.  And when by the virtue of the same words, and the holy ghost working by them, the bread is turned into Christ'S most sacred body, and the wine into his most precious blood, is not then the covenant of God, the death of Christ, & the manner of his death expressed unto you? when by your resorting to hear mass ye cause the priest to consecrets this blessed sacrament, and he according to his office, first consecrateth the host, and after showeth you the body & blood of our saviour covered with the forms of bread & wine, (because these mysteries ought not to be seen but of you that be faithful) when I say you do now as it were with your eyes see him there, of whom it was said, here him & I am pleased, 
Eum vides cum tanges Chrisostom ad po. ho. 60.  and when ye see the same body that was slain, covered there under the form of bread, & the blood that was shed to be there under the form of wine, do not you then protest that ye be the people to whom these covenants were made, & that Christ died for your redemption, and that his death was not by hanging, drowning, or strangeling, where the blood is contained within the body being dead, but that his death was by sheeding, or dividing of his blessed flesh and blood in sunder? Thus have ye by the celebration of this blessed sacrament these three things even as it were set before your eyes to be considered, first that christ died for you, the cause why he died for you, and the manner how he died for you, & think you not this work then (good people) to be most worthy to be called a sacrifice that expresseth so plainly to us these necessary points of our salvation? Or do ye think that any work of man may be compared with this, not only for that it was institute & ordained of god, but for that god who made the testament, & we to whom the testament is made, do here at the celebration of these blessed mysteries meet together, he to perform and make good his promise, and we to ask the benefit of the same, the blessed body of our savitour being as it were a pledge or took▪ betwixt God and us, that is, that he made the promise, and that we do now rightfully crave it. 
Chrisost. de euche to. 3. homile ad monitoria  According whereunto saith Chrysostom, good Lord the table is prepared with the mysteries, and the lamb of God is offered for thee, and the priest prayeth for thee, and the spiritual blood is there flowing upon the holy table, and the Seraphins stand round about shadowing his face with their wings, and all the incorporal powers prayeth then with the priest for thee, and as followeth a little after, art not thou than saith he ashamed? art thou not afraid? yea art not thou utterly confounded, 
August. de tempore ho. 251.  that having this opportunity wilt not labour to get God's mercy and favour? Also in like manner doth saint Augustine charge his dioceners with coming to service, and especially upon the sundays unto mass, and there he saith, that men ought of duty to come unto the Church upon the sundays and other holy days to all the service, and if any man be letted by necessary business, that he can not come to the Church, yet he ought to pray at home, but he saith that without any excuse he ought upon the holy day devoutly to here mass, and blameth certain very sharply that do not so. For he saith. Adhuc quod detestabilius est, quidam ad eccle siam venientes, non intrant, non intendunt precibus, non expectant cum silencio sanctarum missarum celebrationem. That is, yea this is much more detestable, certain when they come unto the Church, either they will not go in, or they will not give themselves unto prayer, or they will not with silence abide until the masses be celebrated and ended. Thus may ye see good people, what these holy fathers did judge upon the mass, the which our new brothers hath taught you to revile and despise. But than ye will ask me what scriptures teacheth the mass to be a sacrifice. And verily amongst many more than the time will suffer me to recite, these do teach it. first the sacrifice of the Pascal lamb the which our saviour did change at his supper, and placed in stead thereof this sacrifice of his blessed body and blood, and that the Paschal lamb was a sacrifice the scripture is plain For say the not the scripture plainly, that all the Israelites should offer up the Paschal lamb at the even tide? and saith not saint Paul that christ was offered up a passouer. 
Exod. 11. 1. Cor. 5.  The which words declareth that the Paschal lamb was a sacrifice. Wherefore as the new testament coming in place of the old, is by right called a testament, so this coming in stead of the sacrifice, is justly named a sacrifice. For as their passouer put them in remembrance how they were delivered forth of egypt, so doth this put us to remember our deliverance out of hell: wherefore it is most plainly to be seen, that this is the sacrifice of the Church. For this is a good reason that it should be a sacrifice, because it cometh in place of a sacrifice. 
Gene. 14. Psal. 109. Hebre. 7.  secondly the scripture that saith Melchisedech to have been a figure in his priesthood, of our saviour Christ'S priesthood, teacheth this to be a sacrifice. For only in the institution of these blessed mysteries did christ fulfil the thing that was figured by Melchisedech, that is, as Melchisedech offered up material bread, so did christ offer this heavenly bread that is his own blessed body under the form of bread. thirdly the prophecy of Malachy teacheth it, 
Malla. 1.  where he saith that the gentiles shall offer unto god a new and a most clean sacrifice. But why should not this be called a sacrifice being the sacrifice of the new testament, and what thing in cleanness can be compared with the precious body and blood of our saviour christ? Fourthly the words of our saviours christ, saying do this in my remembrance, teacheth that it is a sacrifice, 
Luke. 22. 1. Cor. 11.  for as those works and things were called sacrifices, that did signify his death to come, so by the same reason should this be a sacrifice, that declareth it to be passed. 
1. Cor. 10.  fifthly saint Paul when he to drive away christian men from the sacrifices done unto the Idols, nameth the cup of our lord, what other doth he, but say that this is the sacrifice that Christian men only have? And so comparing our sacrifice and theirs together, saith, that they could not drink of the cup of our Lord, and of the cup of devils. But than ye will say, how can this be a sacrifice, seeing that it is commonly called a sacrrament. Verily (good people) it is called a sacrament or a privity, for that it appear the to the Infidels to be one thing, and is known of us to be another as to them it appeareth to be nothing but bread, but we know that it is Christ'S body in the form of bread, and of this secret or privy being hear, it is called a sacrament. It is also called a sacrifice for that the priest doth consecrate them to represent the death and passion of our saviour christ, so that there be two uses (good people) of these mysteries, the one to be eaten, whereof christ speaketh saying. Take, eat, this is my body, the other is to put us in mind of his death, whereof he saith, do this in remembrance of me. In the first use it is a sacrament, in the second a sacrifice. But than ye will say again that the celebration of these mysteries commonly called the sacring, is but one part of the mass, truth it is, that the sacrifice which christ left to be offered in his Church, is in deed but that part which we commonly call the sacring, and as for the other parts, they be either prayers or ceremonies wherewith the sacrifice is bewtyfyed and commended, even as a man's body is bewtyfied with comely apparel. But yet as the clothes be one, that maketh the body comely, & the body that is made comely with them, is another, and the body is better than the apparel, so be the ceremonies and the sacrifice divers in the mass, though we call them both by one name. And as the kings person is but one, whether he be in his doublet and hose, or in his cote, or in his gown, or in his robes, so is the celebration of these blessed mesteryes the offering of a sacrifice, with what kind of ceremonies so ever they be ministered, so that there be nothing left out that christ did ordain. 
Platiu● de viris ponti.  And thus do we read that saint Peter said mass at antioch, and used no more ceremonies nor prayers at his mass, but the Pater noster. Mary no man may change or leave forth the ceremonies, because that obedience is to be showed, and an unyformytie is to be observed, and slander is to be avoided. Thus then have I showed you what a sacrifice is, 
High criam diversitas misatum videlicet chri. Basil et ceterorum non in sacrificio sed sacrificii cerimoniis.  and how it is always joined with the testament, and priesthood, what diversities there be of testaments, and sacrifices, and how the mass is a sacrifice representing the death of our saviour, and the body and blood of our saviour being presented unto God by us, is called an oblation, because the priest whom we cause there to consecrate or say mass, setteth them as pledges betwixt God and us, to witness that he by them is made our God, and we by them are made his people, the which sacrifice if we do faithfully believe and duly minister, shall evermore preserve, continue, and increase the love and amity that is made by christ our saviour, betwixt almighty God and us, to whom be honour and praise, now and ever. Amen.   

¶ Of faith and knowledge of God.  
VAni sunt omnes homines in quibus non subest selentia dei (that is) All the men be but vain that want the knowledge of god, these words of the wise man (good people) how true they be, it shall be easily seen, if we do consider the great & deep wits of the Philosophers, to what vanity they were brought, for that they wanted the true knowledge of god. This I say their confusion doth well apere to those that readeth their works, & search with what vain questions & disputations their brains & heads were occupied: yea it shall appear plainly to all those that do but read the first chapter of saint Paul to the Romans. Great kings & noble men for want of this knowledge, 
Roma. 1.  have suddenly come unto confusion and shame, the which thing is to be seen not only in them of whom we read in the scriptures, & other books of histories, but the experience also that we have of certain ungodly people in this our time doth most plainly set it before our eyes. Do ye not see that not only Golias: but that all ungodly people how strong so ever they be, be most soon confounded by his or their strengths? Where or when have ye seen but that the stout men, the strongest, or as they be called masters of fence, have been more shamefully confounded then the weaker or feebler men, yea how seldom do ye see that such lack wounded or maims? & how few of them dieth peaceably in their beds, who knoweth not that the rich man is all his life troubled in the getting, keeping, & bestowing of his richesse & yet is not only rebbed of them, but oft-times slain for his richesse: To be brief, all states of men are known to be vain being void of this knowledge. For as the earth and the world should be altogether out of frame, if they were not diligently dight & ordered by the bodily labour of man, & as man's body could do nothing but lie still as a block, corrupt and stink, if it be destitute or forsaken of the soul: so 〈◊〉 soul of man being divided from God, and igno●●●● or not knowing God, can do nothing but hurt 〈◊〉 self, and bring both the body whereunto she is as●●●●te or joined, and all the things that the body med〈◊〉 with, out of order, whereof cometh all the confu●●●● and misery that is in this world. Wherefore good ●●●●le, if ye would be rid out of this vanity, if ye ●●●●de live wealthily, if ye would live as men agreeable 〈…〉 nature of man: then can there be nothing so pleasant to you, as the knowledge of God, so much desired or wished of you as the knowledge of god. This ●●●th all the richesse, dignities, or wisdom's in the ●●●lde, no riches, no principality, no cunning or learning can be compared to this. For what other science where that teacheth such things as this doth, that is 〈◊〉 say, which teacheth what god is, what the Angels be, that the soul of man is, yea that teacheth heaven and he joys thereof, hell and the pains thereof, the world and the right ordering or use thereof. And what scholars are more happy than they that do learn these things and what other science can make the scholars & learners her of most richly and everlastingly to live in heaven but this: if men were perfectly instruct and traded in this, than should men stand lessened of all other senses, and yet should things much better flourish and prosper with us than they do. For how little would the use of subtle and crafty arts avail, if all men through this knowledge were adicte, bend, and given unto simplicity? How little need should men have of physic if death did rather please than then life, sickness and health, like pleasant and grievous? The regard of law should be small if men were persuaded rather to suffer, than to do wrong. To be short, if this faculty and science were truly planted in men's hearts, all miseries should cease, and all plenty of happiness should be increased. But alas in this our miserable time, through our prating & disputing of this knowledge: what heaps of errors & heresies are sprung in or about this faculty or knowledge: this out knowledge, which is faith, is utterly decayed amongst us, for as saint Paul saith, Qui vult accedere ad deum, 
Hebre. 11.  primo oportet credere deum esse that is, that he which will come to God, must come by faith. 
Augustin super.  And saint Augustine saith Non currendo, sed credendo pervenimus ad deum. that is, we must come unto god not by running but by belief, this faith or knowledge good people, being so necessary, & yet amongst us so piteously decayed, I shall exhort you as ye do tender the health both of your bodies & souls, that you prepare yourselves most earnestly to learn it, for without it both you & all that you have are but vain: And as this is of all sciences the chiefest, so it requireth scholars that shallbe moste laborious and diligent, to the intent them that this heavenly knowledge may be the better opened unto you, I will show you first what faith is, then how faith must be used, and then how it must be defended, that we do not err or be deceived therein. first then concerning the definition of faith: ye shall understand that saint Paul defineth it to be an argument of the things that we hope for, and the substance of those things that do not appear: that is to say, 
Hebre. 11.  faith is the cause why we trusting in the promises of God, are content to bear all adversity, to do all duties, hoping thereby to be rewarded of God. And also faith is the stay or assuredness which we have of, and concerning the things that can not be comprehended by our senses. As for example, the knowledge which we have of God, his Angels, and of heaven: Also of the devil, hell, and the pains that be there, likewise of our souls, and their immortalnes, & to use few words, either of the beginning, the rule, governance, or ending of the world. faith, I say is the very ground and foundation whereupon all man's knowledge is builded, in the contemplation of all these so great and weighty matters, so that no man being of himself able to know these things, must learn them of some other that doth not unperfectely know these things, & that is just, honest, & true that man may safely & with out danger believe and credit, the party teaching these things to him, the which matter (that is) the report of things unknown, that it may be the better perceived, I shall desire you to mark three things, which be these. first who is the reporter, what be the things that are reported and what they must be to whom this report is made. For the first, it is most certain that God is only the reporter, or some such as are purposely sent of him, to make the report according as we read god to have reported to Adam & Eve in Paradise, the great misery that they should be in, 
Gent. 3. I. biden.  if they should eat of the apple. And after their fall, he reported both their redemption and the devils confusion, which was after wrought by our saviour christ. Also he reported to Cain that Abel's blood cried unto God for vengeance. 
Gene. 4. Gene. 5.  Unto Noyhe reported that God's justice was provoked to punish the world for sin, and that he yet and his household should be saved in an Ark, to Abraham he made report why the cities were to be destroyed, 
Gene. 18. Gene. 22. Math. 4. Math. 3. Math. 10.  and how that all people should be blessed in his seed, and because I would not be long, did not our saviour being God preach the gospel? & did not the father report that Christ was his dearly beloved so, did not our saviour say, 
2. Cor. 5.  that it should not be his Apostles that should speak, but the spirit of our father that should speak in them, doth not saint Paul say Legatione dei fungimur apud vos, that is, we be gods ambassadors, unto you do not all the prophets say Hec dicet dominus, thus saith our Lord, of the which all & many more texts that might be gathered, it doth most evidently appear that god is the reporter, or such as be sent from him, of all those things that christian men ought to believe: and here is to be noted good people, first the merciful goodness of god, who doth so vouchsafe to teach such sorry and wretched creatures. secondly, how happy be we that have such a master. Thirdly, how safe and wholesome are those lesson which we learn of him, the which thing if we did pithily consider: O how they would make our stony hearts to melt: O how mindful should we be about these lessons: O how little would we regard then all the other things that be, or might be taught unto us, either by the world, the flesh, or the devil, touching the things which he teacheth, they be still manifest, and are always in a readiness to be seen, and learned in his word and therefore doth his word remain, because that the things that he reporteth might be always in a readiness, 
John. 5.  when men should or would learn and know them: of the which words and things some were spoken and reported before the time of our redemption, and some about the time of our redemption. Before the time was the creation of man, the fall of man, promises of man, reparinge, and ordinances to prepare and ieade man towards his redemption, the which all had been most incredible if any other should have reported them but God. How be it, now when we see the things so to have comen to pass as it was reported that they should, now is it evident how true he is that made the report, touching the things that were taught at the time or about the time of our redemption, they were so joyful that the reporting of them was called the gospel, as one should say, glad tidings. As the Angel said, lo I show to you great joy that you have a saviour borne: for wots you well good people, 
Luke. 2.  that this was a joyful tidings to all the faithful that knew how they had been long divided from God, and had been thrall and captive to the devil, 
Luke. 10.  to hear that now they should be delivered from the claws of the foul fiend, and brought in the favour of their first & true master owner and maker. again this I say my dear brethren (considered) I mean the thraldom that they were in, & the joyful liberty that they should be restored unto, made the faithful hearts to rejoice, concerning the things that be reported in the gospel, 
Luke. 2 john. 8.  some prepareth us towards god, as penance, other be of such sort, that by them God taketh us to him, and giveth his grace to us, the which things because they be special tokens of his favour towards us, and our obedientness to him, therefore they be called sacraments, as one should say privy tokens of his fatherly love towards us, for there be no lovers, but they will have some things so privy to themselves, that other shall not know them, and these in Greek be called mysteries, in Latin sometime Arcana, and sometime Sacramenta, in english, secrets or privities. Thus we be in the water of baptism, but washed in our body, to the sight of the unfaithful, but in that knowledge & sight that we have, we know that we be so washed in our soul that we be made new creatures. Also in confirmation we be but uncted with the holy oil, and to the sight of the faithless be but uncted: for the faithless do term it smurring, in the reproach of the blessed sacrament, but we know that then we receive the grace of the holy ghost, which suppleth our souls to resist the devil, and to obey gods commandments, as oil causeth our bodies to be soupple and nimble, both to avoid the things that be evil, and to do things that be good. In the most blessed sacrament of the altar the faithless thinketh that we do eat bread: but we know that it is the precious body of our saviour which was given for us, and the same is to be considered in the residue of the sacraments. There be other things that be reported to us when we thus (as I have said) are received and admitted unto God, of the which, some do belong to our duties to be done, and some be promises or things promised to us for doing of our duties, as the resurrection of our bodies, and increase of our joys in heaven. These things (good people) when I do consider, I am constrained to cry out, and alas that ever our hearts should be so bewitched to regard gold and silver, yea meat, drink, and apparel so much, and these so little: alas what comparation is there betwixt those, and these? but again now to the scholars, who saith not how obedient they should be to such a master: O how ought we to obey him with all the power of our souls, with all the senses and parts of our bodies, with all our goods and worldly substance. Thus our father Abram did obey when he left his country, his acquaintance, and richesse, and sought them again there where god had appointed. Also thus did he subdue his reason and senses (which said that he and his wife being old, should have no child) unto God reporting that he should have one. Also the Centurion whose faith was so commended of our saviour, that the like was not to be found in all Israel. 
Gene. 13.  How I say did he subdue both his sense and reason, to the will and pleasure of God, when sense and reason said that christ must of necessity come into his house, or else his child could not be healed, and yet he answered that it was sufficient for christ to speak the word, and in his absence to heal the child. 
Math. 8. Math. 16.  In like manner did saint Peter subdue his reason and senses to the report of God the father, saying by our saviour, this is my well-beloved son. etc. Or else if he should have been taught by flesh and blood as the jews were, he should have known christ only to have be the son of our Lady and joseph, as the jews did. Furthermore at the time when christ said unto his disciples, and to the jews, that his blessed flesh was to be eaten, 
john. 6.  then did the jews prefer reason before the report of our saviour, and asked of their reason and senses, how that might be true: and because reason and senses teach no truth thereof, therefore did they departed and go their way, but the blessed Apostles who gave more to christ then to their senses, and subdued their reason and senses unto the saying of our saviour, and did say, Verba vi ta eterna habes, that is to say, thou hast the words of everlasting life, as one should say, though we by our senses and reason, do not know how thy flesh must be eaten (for then the institution of the blessed sacrament was to them unknown) yet be we most sure that thy word can not be but true. Also saint Paul saith, Cord creditur ad justitiam ore autem confessio sit ad sa lutem. 
Roma. 10.  And therefore we may not examine what reason and senses saith in those matters that be taught to us of God, but we must with an obedient heart believe them, and how foolish so ever they apere to our reason and senses, yet we must not be ashamed openly to confess them. 
1. Cor. 1.  Here we may consider now how hard a thing it is to be a true student or scholar of faith. For like as our youth is loath to leave their sensual pleasure and to obey the instructions of their elders, that they might learn cunning and knowledge: so hard is it for us that be fleshly, to forsake our reason and senses, and to embrace with all humility and obedience, 
1. Cor. 2.  the saying and lesson of almighty God. again here is to be seen what reverence they that be faithful do give unto god, that so offer themselves unto god, that they will suffer themselves not to be taught any further by their reason, or any other creature, than they see them to agree with god, and of him they do and will learn, though he teach things, the which apere to the judgement of all other to be most untrue. We also may see here how all faithless people, & especially heretics do blaspheme god, which giveth more credit to their reason, senses, and other experience, than they do unto god: I mean that he speaking of the blessed sacrament, saith it to be his body, and reason, sense, and experience, that it is bread. These I say that rather follow the judgement of these creatures, than the report of god, do make that they be more honest, just, and true, than god, the which how blasphemous it is, judge you. Now them to come unto the second part of our purpose (that is to teach the use of our faith) that is very well declared in the first article of our Crede, where we say that we believe in god the father, and so forth: the which is as saint Augustine saith, thorough faith so to cleave unto god, that we know him to be so necessary a helper, that without him we can do nothing that good is. 
john. 15.  For as the branch is dead and fruitless, except it remain in the vine: so be we void of all fruitful virtues except his grace do work in us. In so much that as saint Paul saith, 
1. Cor. 12.  no man can say jesus to be our Lord, but by the holy ghost, this is our weakness, and the only help of god is in deed a remedy to the same, the which was so well known to the prophet david, that he letted not to say unto God, 
Psal. 72.  thou (saith he) hast holden me by the right hand, and in thy good will hast thou led me. According to the same saith saint Paul, that he could not think one good thought of himself: 
2. Cor. 3.  but all his sufficiency was of God. Saint Peter in like manner considering how needful it was thus thorough faith to be joined unto god, 
1 Petri. 2.  biddeth that we should be as children that were new borne, desiring that is reasonable, and that is void of craft and deceit, in the which exhortation of saint Peter (most dear brothers) calling us by the name of chryldrens that be lately borne, is most plainly declared and set before our eyes what it is to believe in god, which is saith he, to behave ourself towards god, as sucking babies do behave themselves towards their parents, in the which it is not only to be seen, that as the parents be necessary for the children, whiles they be yet infants: so is god to us, but it expresseth three especial properties that should be in us, as be in the infants, which be these. First so to believe his parents, that the infant knoweth nothing, neither can he call any thing by any other name then his parents do teach him, in so much that if the parents would teach their infants that a sheep were to be called an ox, and a horse a sheep & so forth, change the name of the things, and not suffer the child to hear them called by any other names, the child I say would call all the things by the same names that he heareth his parents call them by: The like simplicity (good christian people) was in all good men, and should be in us that be faithful. For this we see to have been in saint Paul, 
2. Cor. 5.  in so much that he knew nothing, after or according to the flesh, which was as much as if he had said that he had changed his knowledge, from the teaching of his senses, unto the teaching of our heavenly father almighty God, where unto he moveth us, in that he biddeth us to be renewed in the sense of our understanding. 
Ephe. 4.  This simplicity (dear brothers) if it were in us, would we reason and dispute of gods mysteries as we do? if we had our senses taught of, or by god, would we be so proud and presumptuous, so subtle and so crafty? No no, wots you well we would not: We say we believe in god, but have we this first point which is childish simplicity, and much less than have we the residue. The second is, that as children useth in their infancy neither to buy or crave for the thing that they lack or want of their parents, & at their hands do receive the same things: so should we do that be christian men. For we should say with the prophet david, 
Psal. 21.  Tu es qui extraxisti me de ventre matris me, spes mea ab uberibus matris me, in te periect us sum ex utero, that is. Thou art he that taketh me forth of the womb, and even from my mother paps hath my trust been in thee, and from the womb was I cast unto thee, and for the like purpose (that is, that we should crave upon him as children do at or of their parents) he saith, 
john. 16.  verily I say unto you, what so ever thing ye shall ask of my father in my name, he will give it to you, also ask and ye shall receive, seek and ye shall find. etc. Further to encourage us the rather to ask as children, 
Math. 7.  of our heavenly father, he showeth how ready he is to hear, and to give the things to us that we ask, saying, which of you being demanded of his child to give bread to his child, will give a stone? & so according that our heavenly father will much sooner than any carnal father, give the things to us that be necessary for us. Here then may we learn good brethren, first our dignity, which is, that we wretches be admitted by prayer not only to speak with god, but also that he will grant our suits and requests. O how blessed an estate is this? O the comfort that is thus in prayer to be sought & found? A poor beggar that can not be suffered to speak with a temporal prince shallbe so easily admitted to speak with him that is the prince of all princes: and by promises after a certain manner hired so to do. Is not our coldness in prayer worthy to be condemned? and we that will not crave are we not worthy to fast. secondly, here is to be seen how careless and quiet we might be seeing that we may have all things for the asking. How happily might we be following the council of the prophet david, 
Psal. 54.  to cast all our care upon God, that he may nourish us, then what should need our solicitude and carefulness? what should then need our craft and dissimulation, and such like. The third is, how wholesome some might these things be trow you that are given to us of this wise and loving father? And contrariwise how dangerous and perilous be the things that be given to us by the devil of covetousness, by the devil of flattery, or of ambition or such like? from thence (dearly beloved) cometh our robbryes, our murders, our treasons and such like, that our riches, and our promotions are not given to us of our father, but of the fiend, and therefore as the fiend did kill the soul of him to whom he gave them: so is it his pastime and pleasure to kill and murder other more by taking the same away again. Let us then ask of our father, and refuse to take aught at the devil. The third thing that is in children, and that must be in us that believe in God, is loving obedience, that is, as good children to obey their parents rather for love, then for fear: so should we obey god. 
john. 14.  Whereunto our saviour seemeth to move us, when he saith, if ye love me keep my commandments. See here the lovyngenes of our heavenly father, who moveth not for fear of punishment, but for natural love and pity due unto such a father, moveth us to our duty, and yet though he do chiefly move us to observe and keep his commandments thorough love: yet because he seeth us to be slack to consider it, he addeth also some tokens of love. Also of fear, saying if I be your father, where is my honour and reverence: if I be your master, where is my fear: 
Mala. 1.  thus he exhorteth the willing and obedient for love, and the stubborn for fear of punishment. But woe unto us at this time, whom neither love nor yet fear can cause to be obedient. Whatsore plagues hath God cast upon this realm? and how hath he taken away sometime our corn, our grass: and yet will we rather that our sheep and bease should die for hunger, than we will diminish the prizes of them. Sometime he destroyeth our corn and cattle both: and yet rather than we will relent and obey him, we will make that one strike of corn shallbe better then ten, and oneshepe or beast shallbe worth fystene. Is this my brothers to believe? is this to believe in god? is this the token of one that will be reform by god? or is it not rather the token of one that would fight with god: but consider, O consider you that do fight against him, that you can not (I say) prevail against him. Remember the dreadful day of judgement, when ye rebellious children must apere before him. Here then may you see that to believe in god is first: that as simple children do know no person but him and all things by him. The second is, that as the child hangeth altogether upon the provision of his parents, and showeth his needs to them: the like must we do to him in whom we do believe. The third, as the child is ruled by his parents chiefly of love, and where that wanteth, for fear of punishment: in like manner must they do that believe in God. The third thing that is to be observed in our faith, is that we take heed and beware that the devil our enemy do not deceive us, as he did our mother Eve in paradise, 
Gene. 3.  and as he deceived all the people whom he caused in the time of nature, and of the law, to commit Idolatry, and as he after in the time of grace hath caused no small number of such as hath borne the name of christian men, to be heretics, And therefore biddeth saint Paul, 
2. Cor. 2.  the Corinthians to take heed that they be not deceived by the devil, whose mischievous thoughts and imaginations was not unknown, neither to the blessed Apostles, nor yet to the Corinthians. And christ our saviour in sundry places biddeth us to beware of him, and of his malicious messengers, And saint Peter telleth us before, that as there were false prophets in the time of the law: 
2. Pe. 2.  that so there should be teachers of false and damnable sects in the time of the Gospel. And we know by experience that there hath been thousands sense he gave us warning to take heed of them, and to eschew them, the which wholesome monition given unto us by our saviour, and by his blessed Apostles, and we seeing that such as did not regard their monition, have most damnably fallen into heresy and blasphemous vanities. O how ear nestly and effectuously should they cause us to be afraid and to beware what spirit it is that we give credit unto. Is there any body so desperate in his bodily health, that when he heareth his physytion say, drink not of this for it is poison, and that saith before his eyes men that did drink thereof to be poisoned, that will yet without all respects to be had, other to his physician that monysshe the him, or to the man who he seeth dead with the poison, drunk thereof? And alack I say, ought not our souls to be more dear to us, then is the body of a man to any man: but how then think you that we being but as babies, and Gods sucking children, can be able to avoid such cruel danger of that mischievous beast the devil? Verily if ye list to know it: other ways is there none, then to keep us within the house of our father, which is the Catholic Church. For the keeper of this house is so strong, that it is unpossible that there should come any stronger that shallbe able to overcome him, 
Math. 12.  and to spoil his house. This house is built upon the rock that all the gates and power of hell can not prevail against it. 
Math. 16.  They that remain in this house, 
1. joh. 14. 1. Timo. 3.  are so sure not to be deceived with any damnable error, that they have the spirit of all truth to their schoolmaster, this house is free from error and heretical blindness, that saint Paul calleth it the pillar and the stay of truth. The doctrine of this school hath been so lief and dear to all the good men that hath been, and yet be, that every man saith that he believeth the catholic Church, and that every man is bound in the pain of damnation, to retain and keep the catholic faith. etc. How be it the devil our enemy ceaseth not to persuade men to think, that this house of god is only frequented and occupied of and by them that be good. For God (as he would them to think) will suffer no unthrifts to be in his house, and so consequently he would make us to forget, and to be ignorant of this our father's house, because we do not know in what part of the world that such good men do dwell. 
2. Tim. 2.  But (good people) saint Paul teacheth the contrary to this: saying that it is a great house, and that there be in it vessels both of honour and dishonour. And our saviour saith, 
Math. 13.  that it is like to a net that catcheth both good fishes and bad, the which shallbe suffered to continue together until it shallbe given in commandment to the Angels at the end of the world, to divide the evil from the good: so that this doubt above mentioned, is nothing else but a craft and a sleight of our ghostly enemy the devil, used to the intent and purpose, that we might (as I said) forget to know and deserve our father's house. But that the devil lieth, and that it is known: Mark thou good christian man and woman, that christ our master saith it to be builded as a city upon a hill, that can not be hid, and he biddeth that for the redress of such matters as be betwixt thy neighbour & thee, 
Math. 5.  that thou shouldest appeal to the church, 
Math. 18.  & there thou must (in pain to be cast clean out of his favour) obey and abide the determination of the Church, the which were altogether spoken in vain if the Church could not be known. Wherefore by this that I have said, ye may see most dearly beloved, first the danger that we be in, and how that to avoid the same we must keep us in the house of our father, which is the Church. Ye see how craftily the devil goeth about with his false and mischievous flattery, to hide the house from you, that you should not know it: how be it, if the devil should set up a thousand houses, as he hath set up many already, to resemble so our father's house, that we should not be able to deserve it from them: yet shall I show you how, and in what manner ye shall be able at all times to deserve our father's house and his insunder. first ye shall understand that the house of our father was first built, & that the devils buildings be but counterfeit and forged to some similitude of our father's house: wherefore as the thing must be before the similitude of the thing, so must the house of our father be of more antic, and ancient building, than the devils house, or houses that be made to some similitude, or shape of our father's houses, and therefore saith Tertuliam against the heretics that be the devils wryghtes to build his house. 
Tertulian de pnscripti.  That must be the truth which was first, and that must be false which is the latter. And thus did david say that he knew which was the faithful people of God, and what religion did please God. 
Psal. 77. Deu. 5.  For he hath hard it with his ears and that his fathers told him. Also in his book of the law, god biddeth us to ask of our fathers, & that they shall tell us, and our auncytoures, and that they shall show to us gods true religion. 
john. 10.  Also our saviour in the gospel calling us by the name of sheep, saith that his sheep doth know the voice of their pastor or shepherd, and that they flee and run away when they here a stranger, which is as much to say, that the true christian men must keep and retain such doctrine as they have been accustomed unto, and that they must eschew the doctrine that is newly and lately sprung. 
Ephe. 4.  Also saint Paul biddeth us that we do not as children that are led away with every blast of doctrine. 
Augustine contra fundamentum macheorun C. 5.  Moreover than this, saint Augustine saith that he would not believe the gospel, but that the authority of the Church did move him, and in very deed by good reason. For how should we otherwise be able to say that this is saint john's gospel, or that saint Luke's gospel should rather be received, than the gospel of Nicodemus or of saint Thomas and other, but that we be so taught by the Church. Also seeing that the Church which is god's house hath continued this. 1556. years, and was never cast yet down: we may be sure it to be the house that is built as christ saith upon the rock. The second argument or token to know the Church by, is the greatness and largeness of the same. For the houses of the fiend belyttle pretty feat houses, builded but in corners of the world, as it might be in England, in Germany, and so forth: but our father's house is so ample and large, 
Psal. 106 Psal. 18.  that it reacheth from the rising of the son to the going down of the same. For as the holy prophet david did prophesy of it, before the voices of his blessed Apostles, whose diligence he did use in building of his house, 
Psal. 22.  went thorough the whole world, and the same prophet saith, that the earth, the world, and all that is in them, belongeth unto our Lord and master Christ, when he sent forth his workmen to build his house, he did not send them into England only, or into Germany only: 
Mark. 16  but bade them go into the whole world and preach the gospel. And saint Paul doth most sharply rebuke the Corinthians for that they suffered the devil to begin his building with them, 
1. Cor. 14.  and therefore he biddeth them consider if the word of god went no farther but to them, and remained only with them, doing them to understand thereby, that they should not suffer themselves to be divided from the residue of the world, that had received and kept the gospel so well as they did, and according thereunto unto saith saint Augustine, as we know by God's word where Paradise was planted: 
August. contra petil. liber. 2. Capi. 13.  so do we know by the same, where the Church is, that is amongst all nations, having her beginning at jerusalem, whereby we be monished of the strength of our father, who hath subdued the whole world to his obedience. For he saith, in every corner of the world some there be that be his. Also we may see the weakness of the devil, who in building of his heresies is so week, that he like a chief starteth up now in this corner of the world, and now in that, or as it were a prince with his army of rebels, or apostatas that forsaketh their religion, doth what he can to withstand the army of christ, in some part or portion of Christ'S dominion. But as rebels be eftsoons brought to their confusion, so hath always his armies from time to time been confounded and brought to nought. And yet further, as rebellions in their rebellion, pretend some title of reformation, minding in deed ruin and destruction: so doth his rebels pretend that they be moved by the gospel, which is the law of the Church, but as it is in vain to allege the law against rebels: so it is in vain to allege the scripture and to dispute with physics, but as the power of the realm must be bend against rebels, so must the multitude of the learned men, that have been and yet be defenders against the assaults of heretics. The third thing that the house of god is known by, from the house of the devil, is the consent, the agreement and unity of faith that is in God's house. For as the Prophet saith, 
Psal. 43.  In the house of god they walked with a consent or agreement: and in another place he saith, Behold how pleasant a thing it is for brothers to dwell together, 
Act. 2.  and in the Acts of the Apostles we read, that they that were admitted first to this house, were cousenting altogether in the temple. And saint Paul willing the ephesians to retain and keep the same unity of faith, 
Ephe. 4.  saith to the Ephesynns, that as there is one Lord, and one baptism: so must they have one faith. Also the same saint Paul biddeth the Romans to beware of such as do sow discord and contention amongst them. 
Roma. 16.  Also for this unity to be the better meynteyned in his house, which is the Church, 
Roma. 12. 1. Cor. 12.  like as God hath placed the members of the body in a most decent and necessary order, and hath appointed one member to be the chiefest, or as it is called the head: so hath God appointed in his Church divers degrees of ministers, and one head of them all, who for the time of the Apostles was saint Peter, and afterwards as it doth well apere by the histories from time to time, were his successors the bishops and pope's of Rome: But contrariwise in the house of the devil there be diversities of religions, sects, continual mutation, contention, and to be brief: in deed nothing, but a Babylonical confusion. To be short, now the Church, as I have said, is known by these marks, first by antiquity, secondly by the largeness, or universalnesse, and thirdly by consent and unity. But here peradventure some will say that if I should measure the Church by universalnes, or largeness, then shall the Turks religion be the Church, for that is most universal. And if I say that the Church shallbe discerned by the consent of the doctoures, than it is certain that the doctors do not in all things agree. To the first I answer, that when I say that the church of Christ may be known by the universalnes of her place in the world, I do not say so to make thereby any difference betwixt the Turks religion and christ, for that were altogether in vain, seeing that the Turks do not challenge any part or title of christ to them, that men should need to make notes to deserve the Turks and Christ'S religion in sunder: but I do say it that men might be able to deserve betwixt the heretical Church, which challengeth to it the title of christ, and is not of him. And the catholic Church which hath the title, and is in deed Christ'S. And touching the disagreing or error of the doctors. first I say that their disagreing is not such as maketh parts, sects, fashions, and divisions from the whole body, head, and members, nor yet for any necessary article of our faith, all which may be seen to be amongst the heretics. For where the catholic powers sometimes discenting amongst themselves in matter of no great portion, do charitably without condemning either of other, or making of parts, each suffering the other to have his or their opinion: the physics do plain the contrary, dividing themselves from the head and members, & drawing other to their parts, each of them condemning other. secondly I say that though the doctors of the Church have been deceived, or erred, yet do I say that they were never so universally deceived: neither was their error so universally received, but that one or other have espied it and corrected it: and finally they have each others error so corrected, that look whatsoever is universal and catholic, that is most sure to be free from error, so that though the doctors may be deceived every one of them in his private judgement, yet that whereupon they all do agree must needs be most true, for without the especial grace of the holy ghost (who is always there where men be gathered together in Christ'S name) it were unpossible that so many men of learning, and of such zeal towards the truth, should otherwise agree then of a truth in deed. Thus then good people have I taught this faith that is so necessary, that without it all that we have is nothing, what it is, and who is the school master and teacher of it, what the things be that we must learn by it, and who be fit scholars for it. Also I have told you how you must use it, that is, ye must in such sort believe in God the teacher of it, that ye must be as children that knoweth nothing but him, and that taketh and learn the all things to be as he doth teach you, & that doth not provide for yourself, but ask and crave the things that ye want of him, and that ye must obey him as most loving children. Thirdly, I have showed you how needful it is to beware, & to take heed of the ghostly enemy the devil that he deceive not the simplicity of your faith, and how ye may know to avoid the danger, the which thing that we may all do, god out heavenly father grant, & give us grace, to whom be honour and praise world without end. Amen.   

Of the primative and chief authority.  
MIlitia est vita hominis super terram, 
job. 7  Man's life (saith job) is a warfare upon the earth. A wonders thing good people, to see what misery we be in whiles we be here, as it appeareth by the testimony of this holy father, for we be not borne (saith he) to play and pastime, but we be borne to be warriors: And against whom do we fight trow ye? Verily saith saint Paul our fight is not against uneshe and blood, 
Ephe. 6.  but against the foul and mighty fiends of hell, neither do we strive to be delivered out of temporal bondage, which shall have an end, but out of the bondage that is endless and continual. O how terrible is that place, 
1. Cor. 9  where there is no comfort to be found? O how grievous are those torments, where not one joint of our bodies or souls shall be free? 
Totn corpus prouciatur in gehennam. Math. 5.  Do ye know what pain it is to have but one sore finger? What is it then to have all the body & soul enwrapped in the endless sorrow and wo. If we win the field, our toy and triumph shallbe such as no heart can think, nor tongue (as the prophet saith) can speak: seeing then that we being as babes must fight against such a great giant as the devil is, 
Esie. 64. 1. Cor. 2.  and for so great a price as heaven and hell be. See I pray you how manful we ought to be, and what preparance and readiness is necessary for this field, and how much we ought to procure out own safety. Do ye not see what preparance men use to make, 
Luke. 14.  when they will fight against their temporal enemies? And shall not we do it much more in this battle with our ghostly enemies? Is there not greater danger in this, then in that. And what is the chiefest defence that the soldiers have against their enemies? Is it not the keeping of their array? is not then the battle lost, when the array is broken? And doth not saint Paul call upon us to keep our array, when he saith, 
1. Cor. 7.  let every man abide in that vocation that he is called in, whether he be jew or gentle: But how then can we keep our array if we have no capitain? Do ye not see that it is necessary in an army that he which is the chiefeteyne do appoint some lieutenant by whose authority the soldiers may be set in their array, and that by him such may be punished as will needs break their array. Even so good people, 
Roma. 12.  it is necessary in the Church of God to have heads and rulers, to keep us in an order whiles we fight against the devil, 
Nemo sibi presinnat hominem. Hebre. 5. Quod sig nis non obedit. 2. Thess. 3  that when so ever the devil shall labour either by vicious behaviour to bring us in a damnable condition of living, or by wrong understanding of the scriptures into heresy and misbelief, men may be kept in their array, & not every man suffered to do & say what him ●●steth, the lack of the which governance, what it hath done in this realm, and what confusion we have been brought unto, all the whole realm to their great grief doth feel. 
prover. 11  We see now how true it is that Solomon saith, Vbi non est gubernator corruit civitas, that is to say, where there is no governor the city decayeth, seeing therefore both the swarms of vice and of opinions, that hath overwhelmed this region, which was before such confusion) one of the welthyeste regions in Christendom. 
2. Tim. 2.  And seeing that we know by the report of the scriptures, that we be spiritual soldiers, and therefore must have a spiritual head, and seeing we know now by experience (at the lest such as have regard to god and to heaven) the evils that ensue upon our array or order being broken, and finally we hearing christ our king saying to our captains that who so receiveth them receiveth him, 
Luke. 10.  and who so despiseth them despiseth him: we are compelled to think that it must be much for our commodity and safety also. first to know whether there be any such captain appointed of god or not. secondly, when and how they were appointed. And thirdly, that we may the better obey them, and be ruled by them, It is necessary to know who they be. The which things done, and sufficiently persuaded by god's word, I doubt not but all true christian men and women will be ruled and ordered by them. Wherefore in this homily or sermon (good people) shallbe entreated these three things. First whether god doth appoint any such authority or not. secondly when and how he appointeth them. And thirdly who they be that are so appointed. At our first entering or going towards this great and weighty matter, I shall desire you and charge you also in god's behalf, that ye put from you the vain opinion, or rather the error of fortune, that is, that ye think not any thing to be done by fortune, as who should say, he is rich, he is poor, he is a man of honour, he is a sernaunte, he is hanged, or drowned, because it was his ward or fortune. For there is no such fortune or ward in deed, but all things are ruled and disposed by god, in so much that christ our saviour saith, 
Math. 10.  that not one sparrow falleth into the fowler's net but by God's appointment, much more than be the diversities of man's calling of God. 
Luke. 13.  again when the tower of Silo fell and slew certain persons, it might have been thought of some that the tower fell by chance, and that it was those men's destiny there to be at the fall. But christ saith plainly that it was done purposely of God, to give occasion to other sinners to beware, lest god by one mean or other might destroy them also, like as he did those by the fall of the tower. Further where some do attribute the luck that men have, to the stars that men be borne under, god teacheth the contrary by the prophesy of the holy woman Anna, and saith, 
1. Regst. 2.  Dominus pauperum facit, et ditat, humiliate, et sublevat, de stercore erigens paupetem ut solium gloriae teneat, that is, the Lord maketh poor, & maketh rich, he humbleth & exalteth, raising the poor out of the mire, that he might have the seat of glory. Also in his prophet jeremy he saith, juxta vias gentium nolite discere, 
jere. 20.  et a signis nolite metuere, quae timent gentes, quia leges populorum vanae sunt, that is. Learn not ye to do after the fashions of the gentiles, neither stand ye in awe to the signs of the firmament as the gentiles do, for the laws of the & entyles be vain. Thus may ye then see (good people) how that all our plasing, be we rich or poor, master or servants, officers or private persons be of God. For neither is there sparrow caught nor the fish gathered into the net, neither the stones do fall, but by god's ordinance, yea and concerning such as be placed in authority, though they be evil, yet be they of God. 
job. 34.  For the holy Patryarche Job saith, Propter peccata populi facit regnarey pocritam, that is, for the sins of the people, he hath made the hypocrite to rule. And as ye know, there were never worse rulers than were the scribes and the Phariseis that put our saviour unto death, and yet did christ command that they should be obeyed, because they sat in Moses' seat. 
Math. 23.  But what other I pray you was it to sit in Moses' seat, but that the same God that had first placed Moses for his time, placed the pharisees for their time, and therefore were they to be obeyed for their rooms, though their persons were very bad and wicked. And according to the same saith saint Paul, that all powers be of god, and that who so ever resisteth the power, 
Roma. 13. 1. Petri. 3.  resisteth god. Yea saint Peter willeth not only us to obey them, but that we should suffer them, though they being evil, should do us wrong. But now then seeing that fortune nor chance hath no place in deed, but were feigned of such as know not god, and seeing also that the scripture teacheth, that all powers be of god: it followeth that we consider what powers they be, and wherein their authority consisteth, for as it is necessary to know such, because we must in pain of god's displeasure and wrath obey them, so must we know wherein their authority lieth, lest that we obey them other wise than we should or ought, for some time we do see that obedience is praised as Christ commendeth it unto us, when he himself paid tribute, and bad that we should give to Cesar, that which was Caesar's, 
Math. 7. Math. 22 Acts. 4.  and to God, that that was Gods, and the Apostles were commended in the Acts for disobeying the rulers, when they would have had them to deny christ. Thus it is necessary for all men to know where, how, whom, & when they should obey, or not obey. The which thing that ye may the better perceive, call I beseech you to your remembrance the first creation of man: how that the scripture saith, 
Gene. 1.  that god fashioned man upon the earth, by the which is understand that man's body (the which man hath common to him, with the beasts who be likewise made of the earth, and feedeth upon the earth and earthly things as man doth) yet (saith the scripture) god did inspire into man the spirit of life, by the which is meant that man's soul came from god himself, and is of substance and nature like unto the Angels. Wherefore as these parts be of divers natures and conditions, and they both greatly needeth to be well guided and ordered, so hath almighty god appointed for that purpose both temporal and spiritual rulers: temporal rulers, by whose governance our bodies and temporal goods appertaining unto us, aught to be ordered, and we in all those things obedient unto them, yea though it do appear to our loss and hindrance according to the saying of saint Peter who doth say, Obedite omni humanae creature propter deum, 
1. Petri. 2  sine regi quasi precellenti sine duci tanquam abeo misso. etc. That is saith saint Peter. Obey you to all human creature, for god's sake, whether it be a king as a person preexcellente, or else to a captain, as sent from him. And spiritual rulers by whose councils and appointments we ought to be ordered in matters that do touch our souls health. And here upon saith saint Paul, 
Hebre. 13.  obey ye your rulers, and be ordered by them, for they do watch as men that must give an account for your souls. Here ye see that he named them spiritual rulers, because they be charged with our souls, and commandeth that we should be also obedient. For how can they account for us, if we will not be ordered by them? And the same saint Paul also showeth how and in what sort god doth appoint them, saying, 
1. Cor. 12. Roma. 12.  that as the body is one, and yet hath divers members appointed for divers uses, so hath the mystical body of christ, which is the Church. See here I pray you good christian people, how the blessed Apoitle of christ commendeth to us the holy sacrament of orders, he compareth the Church to a body, in the creation of which body, who knoweth not, that at the first there is no distinction of members, as we see daily in anegg that is to be hatched into a chicken. At the first there is no beck, there is no foot, there is no wing, no eye, nor tongue, neither is it possible for any, but for him that maketh the chicken to say, that this part of the egg shallbe such a member, and this such, but god taketh one part of the egg, maketh it an eye, and giveth it power only to see, an other a foot, and giveth it ability to go and so forth, and no diversity is there before that they be placed, and have received of gods gifts agreeable unto their places. Even so good people, before the sacrament of orders received, they that be to be ordered and the residue be as one. But after the orders received, like as they have other places and rooms than they had before, so have they other virtues and gifts given to them by the holy ghost, to work and to do those things that do appertain unto their duties. For as christ our saviour saith, it is not the minister that speaketh, but the spirit of our father that speaketh in the minister: In so much that Cayphas being a wicked man, yet because he was a bishop, 
Math. 10. john. 11.  the holy ghost spoke in him, and he prophesied that christ should die for the people. And Balaam though he was an evil man, 
Nu. 24.  yet because he was a prophet appointed of God, the holy ghost did not let to speak in him. This thing good people, is not easily seen but of us that be faithful, 
Nisi credideritis non intelligetis. Ease. 7 1. Cor. 12.  and doth know that almighty God (who doth in the creation of all things divide the parts of the seed or matter whereof he would make any thing, in sorting and in disposing them into divers places, giveth divers gifts, according as the place requireth, giveth men placed in divers rooms, virtues, and power, that be requisite in such rooms, the which thing, because it is seen of us that do believe, and not of such as be faithless or Infidels, therefore it is called a sacrament and a mystery. And therefore no marvel good people, though our new divines and fleshly gospelers, 
Petuertatur scripturas ad svam ipsorum pervicien. 2. Petri. 3  can not understand the mystery of gods doing in this holy sacrament of orders, for as they use the scripture with no less unreverent talk, jesting, yea with wreathing of it according unto their fond brains and fancies than they would or might do a tale of Robin hood, or such like books of vanity, so do they think no deal more to be done by god in this holy sacrament, then if they in plays set out by them do to the persons whom they appoint players. And for this cause amongst them do every man preach that list, every man minister that lysteth. And if they do admit any, they say no more to him but go, be a preacher, or a minister, or such like, as who should say all these were offices of policy, and not material to religion. But to let this pass: ye must know that this word order signifieth distinct plasynges, and degrees of men in their rooms, of the which some be higher and some be lower, and some the highest of all other. And see I pray you how this work of god agreeth with all his other works. first is it not certain that in heaven there be many orders of Angels and each of them higher than other, and only almighty god the highest and above all other? Do ye not see in the firmament divers brightness to be in the stars, 
Collo. 1.  and yet the son to be the brightest of them all? Are there not degrees amongst the fowls: 
Collo. 1.  and yet the Eegle king of them all. Do not the beasts one excel another, and are not they all under the Lion? What should I speak of the Cranes when they fly, have they net their captain and guide: Is there not alnongst the bees one master be, unto whom all the residue be obedient? In the bodies both of man and beasts, is there not one principal part commonly called the head? And where have ye seen any common wealth well governed where there hath not been one head? Even so good Christian men and wourens hath god done and still doth appoint one to be head and governor in his Church. As first to begin at Aron, 
Exod. 28.  did not God appoint him alone for his time to be the head and chief of all the levities and priests? when he was departed was not Eleazar appointed the chief bishop over the rest? 
Nun. 20  what should I need to speak much of this matter? Is it not evident even unto the coming of our saviour christ, that the principality or high degree of priesthood did still continue, and that there was always one above the all residue? When christ came, did not he make like diversity of his disciples? 
Luke. 10. Luke. 9  Did not he choose out of the whole number that followed him. 72. that were called disciples? and did he not use his twelve Apostles more familiarly then them. 
Math. 17  And did he not chose forth from amongst the Apostles, Peter, john and james, to be more near to him than the other were, for they only were suffered to see his glorious transfiguration? 
Math. 10.  And may we not see that above them and all the residue christ to have appointed saint Peter? 
Mark. 3. Luke 6.  first consider how all the Evangelists when they number the Apostles. they begin always with Peter, in so much that saint Luke being a disciple to saint Paul, letteth not so to do, & for what other cause should all they and in every place begin with Peter, but because that they took him to be the chiefest of the Apostles. 
Math. 20  But ye will say that Christ rebuked the Aposties for that they strove which of them should be the greatest: Truth it is he blamed them in that they desired superiority. But he denied not to give it to such as desired it not, for he saith, he that will be the greatest amongst you, must be servant to the residue, by the which he showeth both a superitorytie to be, & also teacheth what manner of one it should be, saying, that it should be a common service to all the other. 
Math. 16.  again when that Christ gave authority to lose and to bind to all the Apostles, yet in that he nameth Peter, and not the residue, it is plain, that as he gave the office to all, so did he in the office prefer Peter to them all. Further when our saviour before his death taught to them the great danger that they should be in at his death, saying, that the devil desyced to sift them, even as wheat is sifted in the riddle, yet he said to Peter, that he had desired god his father that Peter's faith should not quail, 
Luke. 22.  and therefore bade him that when he was converted, that he should confirm and stay the residue, whereby doth appear that christ did prefer Peter first, in that he had a special promise that he should not shrink, and faint for fear, and then that he commyted all the residue to be confirmed by him. again when christ was risen from death, did he not commit the whole charge of his Church more presently to Peter then to the other? Why else should he say rather to Peter then to the other lovest thou me, 
john. 21.  yea and that thrice at every answer that Peter made affirming that he loved christ, he commanding that he should feed. Now if that christ did specially charge Peter with feeding, yea both the sheep, and also me thinketh that christ made Peter his especial and chief shepherd. Moreover in the Acts when christ called forth Peter first to 
Acts. 10.  preach the gospel to the gentiles, did it not apere that Peter was the chiefest of the Apostles, and that it was done because the Apostles and Disciples should with the better will receive the gentiles to the fellowship of the gospel, seeing him to be made a preacher and a teacher to the gentiles that was chiefest amongst them. again when the apostles were altogether at the receiving of the holy ghost, and when the council of the Apostles was first gathered together at jerusalem, 
Acts. 15.  did not Peter only speak, and show the causes of their speaking with divers tongues, and of the Abrogation of the jews law amongst the gentiles. 
Acts. 8.  For though james did afterwards speak, yet he did it rather confirming that that was propounded by saint Peter, than challenging any authority to himself. For he rehearsed as a proof thereof the tale that saint Peter told, which was how god had wrought by him the conversion of the gentiles. 
Acts. 8.  How be it some will say that Peter must needs therefore be not the thief, because that saint Luke saith him and john to have been sent into Samarie, that by them the Samaritans might receive the holy ghost. But now say our new men, in as much as they sent Peter, and he that is sent must be inferior to him that sendeth him, so must Peter be inferior to the rest of the Apostles, being sent by them. But here they might see, if they list to mark, the use that is and always hath been in the Church concerning the sacrament of confirmation, which is in deed the giving of the holy ghost, that Peter must therefore be chief, because he was sent to minister this scrament. For where have ye seen good people, any priest inferior to a bishop to minister confirmation unto your thyldrens? Then as confirmation belongeth to the thiefest of the priests, so in as much as they sent him and john to minister it, it is evident that among all the residue they were the chief. And notwithstanding that the residue of the Apostles were present, when the sick persons were led into places to be overshadowed with their shadows, yet doth saint luke make mention of none by name but of Peter's shadow, the which argueth a pre-eminence to have been in Peter above all the rest. 
Augustine questi. 75. super nonum testamentum. Chrisost. homile. 55 super matthew. jorome contra Ioninian liber primo  And it appertaineth plainly by saint Augustin in sundry places of his works, and specially by his .75. question that he writeth upon the new testament. Also Chrysostom in the .55 homile upon matthew, that one fisher man was made capitain and ruler of the ship that should be sore tossed, but never drowned, with the blasts of temptation. Also saint Jerome in his first book against joninian saith. Supra Paetrum fundatur ecclesia, licet idipsum in alio loco super omnes Aposto los fiat, et cuncti claves regni accipierunt et ex eaquo super eos fortitudo solidatur, tamen propterea inter duodecim unus eligatur, ut in capite constituto scisinatis tollatur occasio. That is to say. The Church is founded upon Peter, although the same thing is said to be done in another place, upon all the Apostles and all they took the keys of the kingdom, and strength is fastened indifferently upon all, yet therefore one must be chosen amongst the xii that in the head appointed, the occasion of discord may be taken away. To be brief, it is the opinion of all the ancient fathers, that saint Peter was the chief of the Apostles. Wherefore as there was before Christ'S time, & in Christ's time, and also after him a chief and one above all the residue, so hath it continued unto this miserable time and because that it is not now, so therefore are these miseries fallen upon us that be. wherefore seeing we ought to have a head, and stand as much need of a head as ever did they, all good men must think it of necessity, that a head we must have. Unto this than it is required to know where this head should be, & who he is, that we may know him, and so consequently obey as it is wholesome for us to do. without all doubt (good christian people) his place is the see of Rome, & the bishop of that sea hath always been, & aught now by God's word to be the head of all bishops. For as he that succeedeth the king by right, ought of right to be king. So he that doth righteously succeed saint Peter being the chief of all the Apostles, aught of right to be the chief of bishops. again god hath not appointed either to Peter, or to any other like authority as Peter had, not for his own commodity or profit, but for the edifying of the Church: wherefore seeing the Church remained after Peter, so must the same authority that Peter had still remain in the Church, and it must also be known to be in the Church. But such authority may only be known to remain in the bishop of Rome being successor to saint Peter, or else it must be uncertain if any other should have it, and so consequently unprofitable. wherefore it must needs be that it remaineth in him. again we say that against the coming of our saviour christ, God had made Rome the head of the world in all temporalties, 
Luke. 2.  undoubtedly as it is to be thought, because that by Christ it should be made a head of spiritualties. In the region of jury though there were many cities, yet was there one especially chosen to God, and that was jerusalem, to be their chief city. And now when the Church was to be spread through the world, he hath chosen Rome as it is to be thought to be above the residue, which appeareth by two causes. The first is, that of all the great sees that be in the world, it hath always been most free and pure from heresy. God always have defended the same, where all the residue, as jerusalem, antioch, Ephesus, and the other apostolic Churches are destroyed, and this only doth still remain, and is by God defended. The third cause may be added that all good christian men have evermore taken it to be the head, as it may apere by the decree of Constantine, that most godly and Christian Emperor, 
Prefa. constantine Nice.  which is set before the council of nice, wherein he confesseth the see of Rome to be the chiefest see, and Silvester to be the chiefest bishop. It appeareth also to have been observed afterwards. In so much that in the time of Constantius the Emperor it was laid to the charge of the Arians (who had made to themselves a council at Antioch) that they had broken the old cannons and decrees of the Church, 
Tripti● hist. lib. 4 Capi. 9  which did forbid that any council should be gathered, but by the advice of the bishop of Rome. These decrees they said were then old which give this authority to the see of Rome, and it is sense this business was nearby. 1200. years, must it not then be ancient now trow ye? saint Augustine also in his. 162. epistle blaming the dissimulation of one Secundus that had been unpleasant in a matter that was before him, and preteding that he did it to meinteine peace, saith that there was no cause for him to fear the breach of peace in that matter having the consent of the see of Rome on his part, in the which Church the chief of the apostolic see did flourish. Saint Jerome also besides that he saith ad Damasum, that he will always follow that faith that is taught in the see of Rome, and rebuking the Luciferaunce for their schism doth say also that there must be a certain principality or chiefety amongst priests or else there shallbe as many schisms as there be priests. To these may we add the article of our faith, which is that we believe the holy Catholic & apostolic Church, the meaning of the which article is. First in that we say that we believe the catholic church, we say that we do believe the Church that is universal and generally spread through the world, whereby we refuse all heresy and private doctrine, and in that▪ that we do name it apostolic, we do profess ourselves to be confirmable to that see that the Apostle did rule and bear office in. But now is there none that hath Apostles bishops saving Rome, and when there were like as Peter was the chiefest of the Apostles, so was that see above all the other sees, and therefore either we must confess it to be chief, or else deny our belief. Thus then may ye see good people, how necessary it is to have a head, by whom we may be set in array to fight against the devil. Ye see also that all powers and rooms be of god, and not of fortune, ye see that as we have two parts, our bodies and our souls, so God hath appointed to us two governors, the one temporal, and the other spiritual: ye see that as God doth give divers virtues and powers to every member that he placeth in the fellowship of our bodies, so doth he to those whom he promoteth by the sacrament of orders, ye know why it is called a sacrament, ye see what order God doth observe in all his works, and that they have their end in one chief or ruler, ye see that it was appointed before christ to have one head, it was so ordained by Christ and so ye see that it ought to continue. And in this we knowing our captains, or rooms, let us all keep our array, and standing, and be obedient unto our princes appointed to us by God, and when the great and joyful triumph shallbe in heaven upon the devil, and all his members, then shall we be rewarded for our faithfulness of God the father, of christ our chief captain, & of the holy ghost, to whom be honour and praise now and ever. Amen   

Of confession and purgation or cleansing from sin.  
wash yourselves, and be ye clean, take away the evilness of your thoughts forth of my sight, 
Esa●●.  saith almighty god in his prophet Esay, by the which words (good people) we be taught, that as such must be very comely and honest in their apparel, that shallbe much conversant in the houses of noble men and princes, so ought we christian men to be most clean and pure in our souls, that be daily conversant, not in the house, but openly in the sight of him that is the prince of all princes, and lord of all Lords, neither is he alone when he seeth us, but is accompanied and waited upon with infinite numbers of blessed spirits, both of Angels and of men, yea he doth so see us, that we be neither night nor day in the Church, or at home, yea in the field, or in the maket, 
Quorum angeli videntur. Math. 18.  out of his sight. More over he cometh so to us, that he dwelleth in us, Is it not then necessary for us, to wash ourselves and to make ourselves honest, that be thus continually waiting upon god, and that hath also his blessed angels waiting upon us? Is there any of the kings servants that will appear before him in a ragged livery, or in a fowl spotted and greacy cote? will they not hide their sores and botches of their bodies also, if they have any that be evil favoured, and that can not be healed: and with what diligence then should we prepare ourselves to apere before our master? But ye will say this is the delicateness and nysenes of men, in god there is no such nice courtesy, nor curious niceness? yes verily. For why doth he else wash us, when he receiveth us first into his grace and famuly, but that he would have us to continue cleanly. 
Math. 5.  And why saith he, Beati mundo cord quoniam ipsi deum videbunt. Blessed be the clean in heart for they shall see God, but that they whose hearts be fowl, shall not be suffered to come to god's sight? And how grievous thynkeye, would it be to one that had been of the privy chamber, to be shut out of the kings sight? And how would it grieve the child to be put forth of his father's presence? Therefore (good people) as he that is cleanly will neure be without water, neither will the courtiers want those ornaments that may commend them in the kings sight, so should we that be christian men have our hole studi & labour to make ourselves pleasant to God's sight. But how then may we that be altogether sinful, 
jacobi. 4.  deck ourselves to apere honest in the presence of god. Truly saint james saith, Emundate manus peccatores, et purificate corda duplices animo, that is. Make clean your hands, O you sinners, and purge your minds ye that be double hearted. So that by his council, if we do away the faults which we have wrought, and make clean our hearts from filth and unlawful thoughts, then shall we be comely and honest. Now then to the intent that ye may the better make yourselves to apere honest and clean in the presence and sight of God, three things are necessary to be considered, of the which the first is, to consider what evil and mischief there is in sin, from the which we must purge and dight us, the second is, 
Perditio tua ex te Israel tantummodo in me aurilium tun, Ose, 13.  to know who must purge & dight us, for we that can file ourselves when we list, can not make ourselves clean without help. The third is how we must use and behave ourselves towards him when he is about to purge and dight us. first then for the evilness of sin, it is to be known that sin doth so offend god, and make him angry is such sort with us, that he will neither hear us, nor help us, when we cry unto self behym, in so much that the prophet david saith of hymninge so dear to god as ye know that he was. 
Psal. 65.   
Iniquitatem si afpexi in cord meo, non exaudiet deus It I see) saith david) an iniquity in my heart, than I know that god will not here: yea the jews knew and confessed also that god would not hear the prayer of a sinner. 
john. 9  But what christian heart thinketh it not to be an evil above all evils, a plague above all plagues, and above all things to be feared, that maketh God, whom we in our prayers do call father, to shut up his ears against our prayers? Is there any child, though he be but of one day old, 
Inte proiectus sum ex utero. Psal. 21.  that standeth more need of his mother, than we do of God? How be it, if the mother die when her child is but one night old, yet her friends may peradventure nourish and bring up the child. But if we be divided from god by our sins, than we lose not him alone, but we lose the love and friendship of all his blessed saints our friends, yea our brothers, if we were his children. For they say all with the prophet david. Nun qui oderunt te domine, oderam, et super inimicos tuos tabescebam: 
Psal. 138.  Perfecto odio oderam illos, et inimici facti sunt mihi. That is, O Lord have I not hated those that thou hatest? have not I waxed wan with anger towards thine enemies? With a deadly hate have I hated them, and they are also made mine enemies. And not only god and his saints are then against us, but all the creatures that ever god made, doth that they can to punish and to destroy us, for how could they otherwise do service to their master, if they should not destroy, or at least according to their power vex and punish sinners. And thereof it came that the red sea gave place to the Israelites to pass, that were gods friends, and did destroy the Egipnans that were his enemies, 
Exod. 12.  the fire which is a comfortable element to all men, did it not contrary to his own nature (which is always to ascend and to go upward and to burn) came down and burned the Sodomites. And yet when Nabuchodonosar cast the children into it, 
Gene. 19 Daniel. 3. 3. Reg. 13.  it did not once syndge or burn the hear of their heads. Did not a Lion sle the Prophet of God that was sent unto the Israelites, because that he contrary to god's commandment did eat and drink there? 
1. Reg. 17  Did not bears destroy the children that mocked Elizeus? 
1. Reg. 17  And yet david being a child slew both a bear and a lion. But what should I stand long in this matter, are not ravens & kites fowls that do punish us, and that do take our sustenance away from us, and yet did not they feed Helias in the wilderness? To be short, the plagues that come by the tempestuousnes of the air, by the unfruitfulness of the ground, by mice, rats and other vermin, are not all these tokens of gods wrath towarder man? And therefore of it may apere to come that God hath so plagued us english men of late, 
Dum diin dicamur a domino corripimus ut non cum hoc mundo damnemur. 1. Cor. 11. 1. joh. 3. john 8.  because we have offended him in leaving of our catholic and true faith, and in steed thereof have eubrased presumptuous reasoning upon his holy mysteries and faithless heresy. Furthermore sin maketh us servants to the devil, for as saint john saith. Qui peccat ex diabolo est. He that sinneth is of the devil. Doth not our saviour say also, that he that committeth sin, is the servant of sin? And what bondage is to be compared to that bondage whereby a man is made thrall to the devil? Is the great Turk to be compared to the devil? Or were it not better to be bound to the Turk then to the devil? And why do we so much fear to be in bondage to the Turk or to any other tyrant, 
Deum perfitentur se-scire, ceterum factis negant cum suit abominabiles et dicro non audientes et ad omne opus bonam reprobi. Tit. 1. Sapieu. 1.  and so little to the devil. Truly very infidelity is the cause thereof. For if we were as well persuaded in the devils, as we be in the Turks, we would fear him a great deal more. But we have preached of faith, or rather prated of it so much that a number of us are become very Infidels. For though we profess God with our mouths, yet with our deeds we deny him. Furthermore sin slayeth the soul of man. For as the wise man saith. Os quod mentitur occidit animam. The mouth that lieth slayeth the soul. But alas, if the lying mouth be a murderer of the soul, what murder and slaughter of souls shall we think to be now amongst us, that use nothing else almost but lying and deceit? And this is also brought in, or at the least much increaseth by our new fond gospel and fleshly religion. Now you see that if a man's horse or other beast be in danger to perish, there will be sterring and running to help. But if a man chance to be in the peril of drowning, hanging, or murdering, there would be labour made of all hands to save his life, and well to. And yet we that be so busy in preserving of goods, and in maintaining of the bodily life, which will once have an end whether we will or not, be every day occupied in murdering of souls, and that that is worst of all other, we be murderers of our own souls, and suffer our children and servants, yea we teach them to do the same. But see here (good people) what is to be thought upon other vices? For if lying be such an heinous and perilous thing, what then is murder? what is oppression? what is theft? what is whoredom, and all other kinds of vices? what wounds think you that they make in man's soul? Wherefore the evylland mischief the which is in sin thus considered, it followeth now that we must learn unto whom we may seek for remedy, that is, who must cleanse us from it, & that saith almighty god in his prophet Esay, 
isaiah. 43.  is God himself, Ego sum, ego sum ipse qui deleo iniquitates tuas. It is I, it is I myself (saith god) that putteth away thy sins. 
Psal. 50.  And david also the most holy prophet desireth none other but god to wash him from his sins. 
1. joh. 2.  And saint john in his Epistle saith that christ is only the propitiation for our sins. 
Math. 9  And the jews could say also, that no man could forgive sins, save god alone, and ye see how ready he is to do away our sins in so much that he calleth us unto him for that purpose saying. 
Math. 11.  Accedite ad me omnes qui laboratis, et one rati estis: et ego relie●am vos. Come unto me all ye that labour, and be heavy laden, and I shall refresh you. 
Time. 1.  And saint Paul saith, that christ came into the world to save sinners. Is not here then a wonderful clemency of God that will not cease (though we be so unkind to him) to do away our sins by himself, yea that he doth offer himself unto us? Is not this a wondrous physician that is both so able and so willing? Shall not we worthily perish that will not seek remedy now when we have it so freely offered unto us? Then ye will answer that ye would go unto god to be rid from your sins, but ye know not now where to find him, especially seeing now that the Turks, the jews, the Artians, the Lutherans, the Oecholampadians, the anabaptists, the Libertines, and all other sects saith that god is only with them. How be it, if ye will know where god is: Verily he is only in his kingdom. And if ye be desirous to know where the kingdom of god is, he saith himself that it is amongst you. 
Luke. 17.  And lest peradventure ye might be deceived by such as do falsely challenge to themselves the kingdom of God, saying here or there is christ, he and his kingdom being nothing less than amongst than, 
Mat. 24.  he showed then to you who they be that hath the kingdom of god remaining amongst them, when he took the children unto him and said, 
Math. 18.  of such in deed is the kingdom of God. Whereof it is to be seen, that god doth only remain main amongst the catholics, that is, amongst such as have their faith general, for they be all so humble and meek, that they are all afraid to reason upon gods mysteries. For they knowing their unableness to search gods mysteries, had rather all to be scholars and learners, than masters. And therefore because that amongst them every one mistrusteth himself, and giveth more credit to an other then to himself; so cometh it to pass that they do agree amongst themselves no man being so bold as to teach any thing the which he hath not learned of another, so that these be the meek as children amongst whom remaineth the kingdom of god, 
john. 16.  and unto whom also the holy ghost is promised to be their school master. 
Si quis si bi videtur aliquid sci re nondum quicquam novit quem: admodum oportet scire. 1. Cor. 8.  Whereby it is to be seen that the kingdom of God can not be amongst physics, for the original cause of heresy is the trust that man hath in his own wit, that is because he thinketh that he knoweth god's word better, or that he hath a deeper sight in gods mysteries then other men have, therefore thoseth he to himself a private, and a new understanding of god's word, and doth either utterly refuse all authors, all general counsels, and the common belief of the whole world, or else sifteth them in such sort, that where the physics listeth there they must serve, 
Vbi enim emulatio et conteutio ibi inconstantia et omne opus pratium. jaco. 3.  and where they list not to recrave the authors or counsels, there they must be refused. And this pride is also the cause why they can not agree or long continue in one belief, for amongst them every man like the his own wit best. Of this (good people) we have had to much experience of late, the more is the pity. Wherefore the kingdom of heaven is not amongst such, and so consequently is not god to be sought amongst them, but in the catholic Church, which is of meek and humble hearers, and not upon stout and presumptuous preachers. Yea if ye will come into this Church to seek christ (for ye can not seek him there except ye come into it) you must make yourselves lowly and meek, 
Nolite plures fieri magistri, scientes quod maius judicium sumpturi sumus.  for our saviour saith, that except you do humble yourselves as Children, ye shall not enter into the kingdom of heaven, ye must also leave your desire to be teachers and resoners, and ye must become meek and lowly scholars, ye may not take in hand to teach your fathers, but ye must be content to be taught by them. 
jaco. 3. Audi fili mi disciplinam patris tui et ne dumittas legem matris tue ut addatur gratia capiti tou, et torques collo tuo. prover. 1. Actu. 17.  seeing then that ye have now learned where to find god who is the doer away of your faults, it behoveth you to see him, and to know him when ye do see him. For if ye seek him and do not know him, it is little to purpose. But to know him in his person by saint john it is plain that we can not, for he saith, that no man hath seen god at any time, what then think ye is best to be done? we must know God, and ye see that saint john saith that no man hath seen God, how then may we know him whom we never saw. Marry that saint Paul teacheth you in the Acts of the Apostles, for there he saith that God suffereth no man to be ignorant of him. But how doth he teach himself to them, by sight trow ye: No verily, but by the contemplation of his works, for he saith that God hath so made and appointed the diversities of times, as of winter, summer, and such other like, and hath so ordained men's habitations and dwellings, that if they would but once grope for him, they might find him. Mark here (good people) that he saith the works of God to make him so known to us, that if we would but once grope for him we might find him. And for the like purpose did our saviour christ bid the jews that they should look unto his works, 
john. 5.  for they did teach and bear witness of him. And without doubt (good christian people) the knowledge that is gotten of God's works, is much more certain & sure then is the knowledge that cometh by sight. 
Opera manuum cius annunciat firmamentum. Psal. 18.  For like as a man shall better know a judge when he seeth him sit upon the bench in judgement, then going in the street amongst other men, so are we taught to know God better by his works, than if we should see him as an Angel, or as a man amongst other Angels or men, yea but then we must mark, how his works doth teach him, and what works doth teach him, for certain it is that not his miracles or strange works doth teach him only, for than he should be taught but at certain times. And beside that to, the devil will work miracles. But chiefly he is made known unto us by his ordinary works, for those can not the devil so soon counterfeit, as he may miracles, and they be more general also, and can the better by that means teach him. And if ye will learn what these be, and how they do teach, ask of the husband man, and of the Princes, how and of whom the one getteth his corn, the other the victory of his enemies, and they will answer that they both hath these, that is their corn, and their victory of god. And likewise for the manner how god doth give them, 
Pri●●● querite regunum. Math. 7.  the husband will say that god giveth it by tillage, the Prince will say that by the help of his army. And for these purposes do they first begin their business with prayer, that god would prosper them, and then they use gods ordinary & appointed mean, because they will not tempt him, and yet do they refer the success of their labour (if they prosper) to him, and not to themselves. Even so dear brothers hath god appointed his ordinary works in his Church, whereby we that be faithful aught to know him, as for example. He teacheth, but yet he doth it by the mean of the preacher, he washeth, but he doth it by the sacrament of baptism, he feedeth you with his own blessed body and blood, but he doth it by the most blessed sacrament of the altar, and so he doth purge and dight you from your sins, but likewise he doth it by the sacrament of penance, and mark I pray you, and ye shall not only see him in this sacrament, but you shall hear him say unto you, thy sins are forgiven thee. O what a comfort is this to a sinner to here god say unto him, thy sins be forgiven thee. How comfortable a voice is this voice to a troubled conscience? how sure may we be that our souls be healed from sin, when we shall hear this great physytion of our souls god almighty thus to speak unto us? who being diseased in his soul will not make speed to hear this voice? Nay, but ye will say, if we might hear god so say, 
john. 20.  it were much more comfortable than all this is, but who ever hard him so to say in the sacrament? Marry even thou man that askest this question, and every faithful and true penitent person. For dost not thou read in the twenty Chapter of saint john, that christ saith to his priests, that whose sins the priest forgiveth, he doth forgive them, and the sins that be not forgiven by the priests, are not forgiven by him. See now I pray you good Christian men and women and ye do not here god saying to you that your sins be forgiven you, when ye hear the priest say that by the authority which God hath given unto him to absolute you, he doth absolute you, ye here that god doth give to him authority, and ye hear him say that according to the authority he doth absolve or lose you from your sins. Do not you then here God say unto you by him, that your sins be forgiven you? Is not the priest God's messenger unto you: Do ye not read, or here red his commission, when ye either read, or here red this text of God's word, whose sins ye do forgive, are forgiven, and whose sins ye do not forgive, are not forgiven? Wherein then can you doubt, but that your sins be forgiven. Verily in nothing, except it be in yourselves, that is because you yourselves be not sorry for them, or will not confess them, or do feign and pretend a penitentnesse, then in very deed ye may well doubt, if ye thus do, not for want that is either of God's part, or of the priests. For if there be any doubt at all, it must be of yourselves, whether ye be worthy to receive the benefit of the sacrament of penance or nay, be ye therefore sure of yourselves, and then shall ye have no cause to doubt, but that ye be restored to grace again hearing him thus to say. Further when ye read in the old law, 
Levi. 5.  that the people when they had offended in breaking of God's ordinance, came to the priests and confessed their faults upon the heads of a sheep, or such like, the which the priests did offer up for their sins, what other can it signify, but that we should confess ourselves to the priest, and ley our hand (that is) stay ourselves upon our lambs head, that is, the deity of christ gods lamb, whom under the forms of bread and wine, the priest doth offer for our sins. 
johan. 1. Leuiti 14 Math. 8. Luke. 17.  When we read also that the Israelites were bidden to show the sores of their bodies to the priest, and that our saviour did bid those that he had healed of the leprosy, to go and show themselves to the priest, are ye not taught thereby that we christian men should open the sores of our souls to the sight and knowledge of the priest? And the priest is appointed of god to deserve the sores of men's fowls, as the priests amongst the jews did the sores of the body? Do ye think that these figures had not the truth signified by them? 
Math. 3.  The Pharyseyes when they came to be baptized of saint john, and did confess their faults, having no such warrants by god as our priests have, would not they rather have come if they had in mo●ed thereto by promise as we be: be you not worse (as god forbid you should be so evil) than these wicked pharisees were. 
jaco. 5.  Saint james biddeth that we ●●ulde confess our faults one to another, the which saint 〈…〉, must be understand that we should confess our less offences to our brethren, and the greater to the priest. And see I pray you how convenient it is thus to do, because the priest is of greater authority to forgive sins then other men be. For he is first the minister of god ordained for that purpose, and hath the promise which other have not. again he is the comen magistrates or officer of the Church, by the virtue whereof, like as his prayer is the prayer of the whole Church, so is his absolution or pardon, the absolution of the whole Church, wherefore we being absolved by him, are made to be at peace both with god, and with all good men, so that good men will remit offences, when the parties with whom they were offended are confessed. If I should recite what the ancient fathers have taught concerning our confession to a priest, it would be to long. 
Origene homile. 2. super Levi Augustine de visitacione infirmorum Luke. 2. Capi. 4. Basil de regulis. 331. Chrisost de dignitate. lib. 3. Capi. 6.  Origene in his second homily upon Leviticus saith, that one of the griefs of penance is that we must tell our fault to the priest. And it is xiiii hundred years sense he witnessed this doctrine to be taught in the Church. Also saint Augustine saith to them that were sick, that in our sickness we must fiend for the priest, and declare all our whole mind and consciente unto him. Basil that wrote above a leaven hundred years ago saith, that as we show the sores of our bodies to the surgeon, so must we show our sins to the priest. Chrysostom in his work which he writeth of the dignity of priesthood, saith that the priests of the new testament have authority both to deserve, and to heal the leprosy of the mind where the pry●stes of the old testament, 
Ambrose de pevitentia. lib. 1. Capi. 2.  only deserved the leprosy of the body. For the same purpose I might recite both saint Jerome, saint Ambrose, and many other that teach it to have been observed ever sense the Apostles times, that Christian men and women should confess themselves to a priest. Thus you seeing the scripture so comfortably to teach it, and that the holy Church hath so long observed, judge ye now whether it be more safe for you to follow the doctrine of these holy fathers and glorious saints, or to be led with the vain flattering lies, of our married friars & fleshly ministers. Furthermore touching the manner of your confession to be made, ye ought first to consider, what danger ye be in through sin, ye know that ye have lost gods favour, ye know that all the creatures of god are than bent against you, you know that then ye be the devils. And ye see that sinful folk hath come always unto evil ends, and how near your ends ye be, & what they shallbe you know not. Wherefore ye seeing your danger to be so great. Alas what folly is in you that will not haste and run unto confession, yea ye must, ye must I say, be in a manner driven thereunto. christ biddeth you awake, & will ye lie still and sleep? It were for your safety to come every week to confession, and will ye think much to come once or twice in lent? secondly I pray you call to your remembrance who it is that ye make your confession unto: It is not in deed to the priest, but to God. The priest is but his minister and deputy, and there appointed for your causes (that is) because we be so dull to consider the things that we see not, and our hearts and minds are so uncertain and wavering if they be not stayed bysome gross and sensible thing, therefore to do us the better to remember where about we go, and to make us the better to prepare ourselves, and the more discreetly and advisedly to make our confession, he hath ordained the priest visible to be seen, and senciblely to be hard, but it is he that heareth our confession. And therefore saith the priest that he doth not absolve you by any virtue or authority that is in him, though the priest be never so holy a man, but he saith that he doth it by the authority that is given to him of god, Wherefore if ye will call unto your remembrance, how oft and how grievously ye have offended and displeased almighty god our lord and master, unto whom now ye come to make your confession. How should it make you to tremble and to quake? If one that had so grievously offended the king as ye have offended god, should be a suitor to the kings own person for his pardon, would he not tremble trow ye? And if the king would deliver his great seal unto the scollyan of his kitchen, and command him to make a pardon for the traitor or offendor, think you that the offender would therefore refuse the pardon, because it is delivered to him by the scollyan? No wots ye well he would not. Humble you then yourselves in like manner under the almighty hand of God. And be ye content to receive your pardon according unto God's ordinance. thirdly I beseech you to remember that god unto whom ye make your confession knoweth all your doings before that ye speak them, him ye can not deceive. And doth not he say unto you in his prophet isaiah. 
isaiah. 43.  Confess first thy faults, that thou mayst be justified? See here, he requireth of you that ye should confess your faults. Wherefore dear brothers, seeing that ye must tell to him your faults, whom ye can not deceive, and seeing for the confessing of them he promiseth you pardon, be not trysters, be not dessemblers in your confession, be not mockers of God, and despisers of his holy sacrament. Let not the presence of the priest make you to be ashamed to speak and confess that, that ye were not ashamed to do in the sight of God. Is it not more shame to do evil than to speak upon it? Ought ye not to dread God more than man? If ye be now ashamed to say what ye have done, in the hearing of a man. Alas let that shame make you afterwards to remember how much more shameful it is to do the same openly in the sight of god. Learn you that be so loath now that a man should know your faults, she which are not unknown to god, what grief will it be to you at the day of doom, when as all your abominable and shameful words and deeds shallbe published abroad to the face of all Angels, men, and devils: ye that be so loath to make one man privy to your doings, how ashamed shall you be at that day. And verily if be loath to tell a sinful tale to your ghostly father, then do nothing that is shameful, and so shall ye want that grief. If ye cast shame from you for the devils pleasure when he moveth you to evil: why should ye not be content to bear shame for gods pleasure when he moveth you to grace? Here is required of you but that ye would do so much for god in your confession, as ye do for the devil in his evil works. Wherefore good people, to make an end, I beseech you for gods love to bear in your remembrance how honest in our behaviour we christian men ought to be: Also how foul and ugly a thing sin is, then by whom, and in what mean ye may be dight from it, and finally use the same mean to your consolation and comfort, and to god's glory, to whom with the father, the son, and the holy ghost, be all honour and praise now and ever. Amen.   

Imprinted at London in Fleetstreet at the sign of the Falcon against saint Dunston's Church by William Gryffyth, and are to be sold at his shop a little above the conduit at the sign of the Gryffin.  
Cum privilegio.