A Sermon very notable, fruitful, and Godly, made at Paul's cross the xii day of Novembre, in the first year of the gracious reigue of our Sovereign lady Queen Marry her most excellent highness, by james Brokis Doctor of Divinity, & Master of Bailye College in Oxforth, with certain additions, which he at the time of uttering, for avoiding of tediousness, was feign to omit.  jaco. i. 
Suscipite insitum verbum, quod potest saluare animas vestras.  
¶ Receive you the word engraffed, which is able to save your souls.  
Anno Dni. 1553.  
¶ Cum privilegio ad imprimendum solum   

¶ Set forth at the request of such, whose authority could not well be withstand.   

¶ DOMINE, filia mea 
Math. ix, ●●.  modo defuncta est, sed veni impone manum tuam super eam, & viver.  
¶ Lord my daughter is even now deceased and dead, but come, late thy hand on her, and she shall line.  
THese words of the Gospel of this day, taken out of the ix of ●. Math. although they are the words of one latrus, the ruler of the synagogue, literally spoken. of him to our saviour Christ, for the bodily reviving, of the Daughter of his body, bodeli deceased, or at the lest being▪ then even at the very point of death, in extremis. as s. Mark termeth it: Yet sithen 
Mar. v.  it may be done without prejudice to the letter, for the advancement of God's word, god's truth, god's glory, & may make the more to edification, I intend by god's grace, at this present, haply the same words in a mystical sē●e, as syoken of an other person, that is to wit, of our mother the holy catholic church, for the spiritual reviving, of her spiritual daughter, spiritually deceased, this particular church of England, forewarning you, that when I shall chance sometime to name the dead daughter, or the dead church, in such sort, that some ma● perhaps gather thereby the hole to be dead, I mean always the dead members thereof only, only the bad, and not the good in no wise.  
WE see by common and daily experience, honourable, and christian audience, that even very nature itself hath given to every natural mother, besides the paps and the Milk she nourisheth her child withal, a certain natural inclination moreover to love her child, and that in such hearty wise, that, though her child coming to years of discretion, do despise, and contemn her wholesome admonitions and Counsels, do stray from her, running on the Bridle at large, and so do by wilfulness at length, chance on some sudden death, yet she for her motherly affection and tender love, taketh pity and compassion on her dead child, sorroweth, lamenteth & bewaileth her dead chlide, and if she knew any cunning Physician that could revive her dead child, she would not cease earnestly to entreat, and desire help at his hand, for the reviving again of her dead child. If this natural affect be commonly to be found in every good natural mother toward her natural child, how much more is the same or rather a greater affect to be looked for in our spiritual mother, in our mother the holy Catholic church, towards her spiritual child? Whose child is this Church of England, with every other particular church, and every faithful member of the same: whose spouse, & protector is our saviour Christ himself: whose marriage maker and director is the holy Ghost: Whose paps are the two Testaments: Whose milk is the true sense of the word of God: Out of those her paps only to be sucked, of all christian sucklings. Whereunto the holy doctor. S Austen seemeth well agreeably to allude in his treatise upon the Psalms. 
Ps. cxxx   
First, this noble princes our Mother the holy Catholic church, in that she hath to her spouse, and protector, such a mighty, and valiant prince, she can never be by any persecution vanquished, and subdued. For, if that might have been, vanquished, and subdued had she been, 
ps. cxxviij  and that long ere this. Saepe enim impugnaverunt me à iuuentute mea, et enim non potuerunt mihi. Oftentimes (saith she) have I been sore assaulted & laid at, & that from my youth, but never could there any prevail against me. What persecutions hath she suffered, first in th'old time before the coming of Christ, when she was rather a synagogue than a church: rather kept under by bond fear, then directed by burning Charity: rather taught by dark shadows, then by bright verity, by figurative promises, then by manifest performance: by the sleing letter, then by the quickening spirit. What persecution (I say) suffered she then, being continually afflicted, one tune by the Canaanites, 
judicum. ij. judic. iij. judic. vi. judicum. x. judic. xiii  an other time by the Moabites, then after by the Madianites, again by Thammonites, sometime by the Philystians, now by one nation, now by another? What persecutiones hath she suffered again sins that time, sins the coming of Christ, what by Nero, what by Domitian, 
Eccl. hist. passi.  what by Severus, what by Diocletian, What by Maximinian, what by the Goths, what by the Hunnes, what by the vandals, & other? Of whose cruel torments may well be verified, that S. Austen writeth. Ligabantur: includebantur: coedebantur: 
De civita. dei. lib. xxij. ca vi  torquebantur: urebantur: laniabantur: trucidabantur. The Christians they were bound, imprisoned, whipped, racked, broiled, mangled, & otherwise bereft of their life. And yet like the Israelites under Pharaoh, 
Exodi. i.  the more they were tormented, the more always they increased For this is the property of the church (as S. Hilary saith) 
Libro. seven de trinita.  then to vanquesh, when she is damaged: then to be perceived, when she is reproved: then to win the victory, when she loseth of her company. Hoc ecclesiae est proprium, ut tum vincat, cum loeditur: tum intelligatur, cum arguitur: tum obtineat, cum deseritur. And this much for this point.  
Again our mother the holy catholic Church, in that she hath to her marriage maker and director, the holy ghost the spirit of truth, she can never be divorced from Christ her most benign Spouse, nor yet at any time be led out of the way of truth. For, whom the holy ghost hath once coupled and joined together in Matrimony, who can afterward sunder, and separate again▪ And do not the holy Apostle make as it were an open Proclamation & Protestation, how the holy Ghost by him, and he by the holy ghost hath promulgate and uttered unto the world, the betrowthing of the church to Christ, as a loving Spouse to her loving husband? Ego despondivos, 
ij. cor. xi  uni viro virginem castam exhibere Christo. I (quoth he) in the spirit of God, in the holyghostes hehalf, have betrothed you to one husband, to th'end you may keep yourselves always as a chaste virgin unto Christ. And that she is by the same marriage maker, and director, led from time to time into all kind of truth, it may appear aswell by this promise of Christ 
Io. xiv.  Ego rogabo patrem. etc. I will desire my father, and he shall give you another comforter, the Spirit of truth, to abide with you to the worlds end, to instruct you in all kind of truth, as by this absurdity, & unreasonableness, which Tertullian gathereth to ensue of the contrair.  
Age nunc, omnes erraverint: deceptus 
Tert. de prescrip. conrra here.  sit & Apostolus: non respexerit Spiritus sanctus, uti Ecclesiam in veritate deduceret, ad hoc missus a Christo, ad hoc postulatus à patre, ut esset doctor veritatis: Neglexit officium Dei Villicus, Christi Vicarius, sinens Ecclesias aliter interim intelligere, aliter credere, que quod ipse per Apostolos praedicabat: & quid verisimile est, ut tot ac tantae in unam fidem erraverint? Et m●x. Interea perperam evamgelizabatur: perperam credebatur: tot millia millium perperam tincta: tot opera fidei perperam ministrata: tot virtutes, tot charismat● perperam operata: tot sacerdotia, tot ministeria perperam functa: tot denique Martyria perperam, & invacuum. Go to now (saith he) admit all have erred: admit, the Apostle hath been deceived toe: admit, the holy Ghost hath not regarded to lead the Church in the way of truth, for that purpose being sent of Christ, for that purpose being sued for from the father, to be the teacher of truth: admit, Gods Baiely, Christ's vicar, regarded not his duty, suffering the churches otherwise for a season to understand, & believe, then that he by thapostles preached: & is this likely, that so many and so great churches have erred in thunity of faith? And a little after, mark what absurdities he reciteth. In the mean time (saith he) it must be granted: that the Gospel was mispreached: the word of God misbeleved: so many thousand thousands mischristened: so many works of faith misministred: so many miracles, so many godly giftis miswroughte: so many presthods, so many ministries misexecuted: & briefly so many martyrdoms in vain, & missuffred. And this much for this point.  
Thirdly, our mother the holy catholic church, in that she hath children to nourish and instruct, she hath authority to make laws, traditions, and or dinaunces for them, for the better conservation of order, and the more reverent ministration of the word of God. For otherwise, why did the Apostle give traditions? Why did he say, Haec ego dico, non Dominus. This is 
i Cor. seven  my saying, and not the lords? Why did he reprove certain for breaking customs of preaching of praying, of cutting heir, not 
i Cor. xi.  contained in scripture? Why did S. John the Baptist bind his disciples to certain fasts, and 
Math ix Luc. xi. Act. xv  certain Prayers, besides the scripture? Why did S. james by the consent of the rest, make a decree, that every man should abstain from strangled beasres, from blood, and from things offered up to Idols, which no Scripture commanded? Why durst the Apostle after that decree, make himself so bold as so say, all things are clean to 
Ad Tit. i. i. Cor. x  the clean, and whatsoever cometh to the shambles, that eat you hardly? Why durst our forefathers again, according to the time, be so bold, as (in a sort) to make a restraint hereof? The holy Doctor S. Augustine in this behalf, letteth not this much to say▪  
In hijs rebus, de quibus nil certs 
Ad Casu. pres.  statuit Scriptura, mos populi Dei, & instituta maiorum pro legetenenda sunt, & sicut praevaricatores divinarum legum, ita contemptores Ecclesiasticarum constitutionum coercendi sunt. In such things wherein the scripture doth determe no certainty, the custom of Godly people, and the decrees of the elders are to be kept for a law, and look how the transgressors of God's laws are to be punished, so are the contemners of the ecclesiastical constitutions punishable in like manner. And I never yet heard proved, that any such constitution by the whole church approved, was ever hitherto by any good man reproved, But rather taken always as a verity confirmed, no more after to be doubted, disputed, or reasoned upon: as the same Saint Augustine again in an other place affirmeth, saying: unde 
Ad I●●ua. epi. cxviij  haec cur ita facienda sint, disputare, insolentissimae insaniae est. When things are once thoroughly agreed upon▪ and decided, once ratified, and confirmed, by the catholic church, afterward to dispute, and reason, why they ought so to be, it is a point of most proud madness, and most mad proudenesse. Christ he said, who that is not with me, 
Math. xii.  he is against me. And the church converting the same, she saith: who that is not again Christ 
Mar. ix Mat. xvij.  he is with Christ. Christ he said I●iuniate: Fast you, telling neither how, neither when. The Church, she hath told, both how, and when. Christ, he said 
Mar. xiii. Lu. xviij.  Orate: pray you: and added semper, ever: But that ever I fear me, would be turned into never with some, if the laws of the church were not. All other things for the most part, which our Saviour Christ said and commanded, except the Church had added the time the place, the circumstance, & the manner, would perhaps be observed of some, not all of the best: I had almost said, not at all And this much for this point. Furthermore our mother the holy catholic church, in that she hath to her children all faithful christians both good & bad, as it appeareth by the parables of the net, 
Mat. xiii.  the vine, the floor, the ten virgins 
john. xv. Mathe. v. Mat. xxv  and other more, she cannot be (as some would have her) invisible, hid, & unknown, (although the Church taken for th'only predestinate, be such in very deed) For if that were true (as it is as false as they that say it,) How then could the church be assembled of Christ, to a city set on a high hill, which cannot be hid? Non potest civitas 
Math. v.  abscondi, supra montem posita. How then could the obstinate offender be convented before the 
Mat. xviij  church, as Christ willeth him to be? dic Ecclesiae: how then could the church be persecuted of S. Paul, as himself witnesseth she 
i Cor. xv  was? ●secutus sum ecclesiam de●: how then could Herod lai hand to take & afflict cenrtein of the church's membres, as S Luke affirmeth, he did? Misit Herodes rex manus, ut affligeret quosdam de Ecclesia. 
Acts. xii  Can the membres of a church invisible, hid, and unknown, be taken, imprisoned, and afflicted of any man, at lest wittingly? What reasonable man calling to his remembrance any reason at all, will not think it utterly unreasonable?  
This was the filthy sink, and swillowe of all these tragedies which hath raged well nigh over all Christendom, out of the which hath roked of late so many stinking filthy contagious Heresies, as sins Christ's passion hath never the like been heard of at once: And no marvel▪ when the hedge is broken, every man lightly goeth over. For this gap once opened, that the church is invisible, hid, & unknown, & when they fear not the censure, and verdict of the visible, open, & known church, they affirm, decree, and define uncontrouledlie, what ever to each one seemeth best. And this much for this point.  
Fifthly our mother the holy catholic Church, in that she hath to her paps the two testaments, th'old, and the new, Even as all women have given unto them by nature, sense to discern the good temperature of their own paps, from the distemperature of the same▪ so hath the Church given her by God, authority to discern the true Scriptures from the forged, the authentical from the Apocryphal. For otherwise why should we allow & receive S. Marks Gospel, which never saw Christ, nor heard Christ, and disallow and reject Nichodems Gospelle, which was conversant with Christ? Why should we then allow and receive the Gospel of S. Luke being but a disciple, & disallow and reject the Gospel of s. james, being an apostle? which 
Mat. xiii. Math. ij. & in pro  Gospel Origene citeth. And S Jerome also, he citeth the Gospel of Nazares: but as a thing utterly Apocryphal: except only one particle therein of the woman taken in adultery, which particle by the judgement of diverse profoundly learned, was taken out from thence, & so insert in to the Gospel of S Ihon. The book of job, the. two. last books of the kings, the Gospel of S. Mark, th'epistle to Thebrues and certain other Scriptures besides, are this day all authentical, and ever have been, notwithstanding many have doubted of thauthors of them▪ Wherefore more than evident it is, that the Scriptures, as they taketh their verity of the holy ghost, so taketh they their approbation not of thauctors, but rather of the catholic church. In so much that S. Augustine he is not a feared to say: evangelio 
Contra epist. quae dicitur fundammen  non crederem, nisi me authoritas Ecclesiae commoveret. I would not believe the Gospel itself to be authentical, unless th'authority of the church did advertise, and move me so to do. And this moche for this point.  
Finally our mother the holy catholic Church in that she hath to her milk the true sense of the word of God, she hath likewise authority to judge, & decise all matters of controversy in religion. For if the scripture of th'old law in Moses time was not made the high judge of controversies (being a thing itself in diverse points called in controversy) but authority of judgement was given always by gods own mouth to the learned, and elders of the synagogue, to whose judgement all were bound to stand, and that under pain of present death, as appeareth in the book of 
Deu xvij  Deuteronomi, if we Christians will not be counted in woorsse state, and condition, than the jews were, needs must we grant to the catholic church like authority of judgement for the decision of all controversies in our Religion: whom if God did not assist evermore, with the true intelligence of scripture, then should the scripture stand the Church in as good stead, as a payer of spectacles should stand a blind Friar. But questionless the catholic church in this behaulf she is so directed of God the father, who is verax, true: of God 
Io. viii.  the Son, who is veritas, the 
Io. xiv  truth: of God the holy Ghost, who is veritatis spiritus, the spirit 
Io. xi●i●  of truth: that she being columna, & firmamentum veritatis, the 
●. Tim. iij.  pillar, and foundation of truth cannot be suffered otherwise to judge of the truth, but truly, but sincerely, but uprightly: She can not be suffered, I say, otherwise to judge: as may evidently well appear, and it were no more, but only by that brief, and pitthie reason, which King Henry the eight of most famous memory (GOD pardon his soul) choked Martin Luther with all. His reason was this. Sithen God, would not suffer his 
Lib. regis Hen. viii. count. Luth  Church to mistake a book of scripture, for peril of damnable heresies that may ensue thereon▪ & like peril may ensue by the misconstruing of the sentence, as by the mistaking of the book: needs must it follow, that god will, in matters of our faith, no more suffer his church to take a false sentence for true, then to take a false book for scripture. Which reason at a blush may seem to be grounded in some point, even upon this saying of Saint Jerome. Qua lege 
Ad Cal●t  credimus Ecclesiae dicenti hanc esse SCRIPTURAM divinam, eadem credamus ei dicenti hunc aut illum esse sensum SCRIPTURAE divinae. Nam parum referebat veras Scripturas tenere, si vera earum intelligentia Ecclesia frauda●a esset. By what Law we believe the church telling us that this is the true Scripture of GOD, by the very self same Law let us believe the Church, telling us that this or that, is the true sense of the Scripture of God. for little should it avail the church to know the true scripture, if she were defrauded of the true sense of the same scripture Who so then taketh from the church this authority of judgement, he taketh away violently all the certainty of our faith. For give ones every man liberty to judge of the Scriptures after his own brain, after his own devise, and fantasy, them shall you have as many diverse sects suddenly sprung, as is diversity of idle brains every where For in these matters we see commonly, the more blind, the more bold: the more ignorant the more busy: the less witty, the more inquisitive: the more fools, the more talkative yea, and will take on them scoutche presumptuously, and arrogantly the judgement & decision of any matter in controversy: none cometh amiss to them. Whose malapertness, I cannot see, how it may be more aptly repressed then with that, or the like taunt which one Demosthenes' servant, and cook to the Emperor Valens, was once quailed withal: Who, what time as S. 
Tripart. hist. li. seven. cap. xxxvi Grego. in Mono.  Basil was conferring with the Emperor of Scripture matters, pertly precing in uncalled, dashing out texts, and chopping in lumps of scripture beselye, as it were to reprehend that profound learned doctor, was sharply rebuked, and chastened of the same, after this sort. Tuum est de pulmentarijs cogitare, non dogmata divina decoquere. Sir cook (saith he) if is your Office to see to pottage making, to Cates of the Kitchine, and Cookery, and not to control God's doctrine, neither to entrecounter against holy writ. As who should say: what you choppelogike, how long have you been a chopper of Scripture? Meddle with chopping of your herbs and leave your chopping of scriptures hardly. Ne suitor ultra 
Adag. Horac  crepidam. Quae Medicorum sunt, promittant Medici. Tractent fabrilia fabri. Meet is it for the shoemaker to judge of shoes, the Physician of physic, the carpenter of building, the cook of cokery, and every craftsman of his own Occupatione. So that the judgement▪ and decision of high controversies, & likewise th'interpretation of most obscure places undecided, ought not tapperteine to thunlearned, nor yet to every private learned man's spirit, void of assurance, but rather to the spirit, which most certainly by promise ruleth the hole church, & to the consent of all the holy doctors, & catholic writers from time to time: whose censure in this behalf, is not only not to be contemned, but is also of every good Christian earnestly to be allowed, earnestly to be embraced, and followed. For what other thing I pray you, ment Saint Ciril 
Io. lib. iij. cap. thirty.  when he said: Probares est humilitas, & animi nobilis signum, doctoribus credere, ●● illis, veluti Doctioribus cedere. A goodly thing is Humility, and a sign of a gentle stomach to give credence to the doctors and to give place to they●●, as to the better learned? What other thing meant S. Jerome (if at least that work be S. jeromes', and not rather Bedes, (as Amorbachius judgeth) when he sated (expounding this text of the wiseman. Be not wise in 
Prou. iij  thine own conceit) That man is to be counted wise in his own conceit, who in those things which he might well have learned by thinstruction of the doctors, presumptuously extolleth himself above other, as a doctor, and better learned. Est autem sapiens in semetipso, qui in illis quae ex patrum magisterio recte potuit cognoscere, sese prae caeteris quasi doctior extollit. What other thing meant S. Clement, scholar to S. Peter, when he said, diligenter obseruandum est, ut lex 
li. x. reco.  dei cum legitur, non secundum propriam ingenij intelligentiam legatur vel doceatur. Sunt. N. multa in scriptures divinis, quae possunt trahi ad eum sensum, quem sibi unus quisque praesumit, & ideo oportet ab eo intelligentiam discere scripturarum, qui eam a maioribus secundum veritatem sibi traditam servat? Diligent observation ought to be had, that, when the law of god is reed, it be not read nor taught after every man's own intelligence & devise. For many things there are in the holy writ, which may be drawn even to that very sense, which every man phantaseth & imagineth in his own brain.  
And therefore of him ought we to learn the true sense of scripture, who observeth the same, according to the truth, by tradition given from th'elders to there successors, evermore frontyme to time With this engine and weapon, as an engine and weapon most sure, fought I reneus against theretic valentinus: fought Tertullian against theretic Martion: fought Origen against theretic Celsus: fought Cyprian against theretic Novatus: fought Iherom against theretic jovinian: fought Austen against theretic Donatus: briefly fought all the holy doctors always against all theretics of there time, even from the beginning successively hitherto. And with this engine and weapon were all theretics evermore discumfeted, vanqueshed & beaten down flat to the ground, whiles they were enforced maugre there ●eth and spite of there beards, tunderstande scripture always, according to th'exposition of our mother the holy church, the holy doctors, & catholic writers, from time to time from age to age, & this much for this point.  
Albeit the process of my matter may seem to require here, some what to entreat of these ●● notes, antiquity, university & cocent, whereby as well the catholic church, as the catholic verity is discerned & known, yet for as much as these. three notes hath been here in this place very coūn●gly & well tuned unto you and that tuned but of late, so that the sound of them may be thought yet so brim in your ears, that they need not to be tuned again at this present, therefore will I now pass them over with silence. What other notes most specially, S. Austen used to tune for his part, to solace and keep himself with in the lap of his mother the catholic church, he notifieth it to us in this wise. Multa sunt quae 
Contra Epis. Manachaei. cap. iiij.  me in ecclesiae gremio iustissime teneant: tenet consencio populorum atque gentium: tenet authoritas miraculis inchoata, spenutrita, charitate aucta, vetustate firmata: tenet ab ipsa sede petri usque ad praesē●ē episcopatum successio sacerdotum: tenet postremoipsū catholicae nomen & cae. Many things there are, wherewithal I am holden by force of good reason within the lap of our mother the church: I am holden in, by the consent of all christian people, & all christian nations: I am holden in, by authority, begun with miracles, nourished with hope, increased with charity, confirmed with ancientness: I am holden in, by the succession of priests, from Peter's own sea, continually still even to this present bishopric: finally I am holden in, by the name catholic, which is of that property force & virtue, that never hitherto any sect of heretics, (were they never so unpudent) hath dared to call any of there congregations, or conventicles the catholic church. If than the very name catholic, among all other notes did somewhat hold in S. Austen within the lap of his mother the church, who will not be holden in, considering both that name, & many other goodly names and appellations more▪ wherewithal she is termed & signified almost every where through the scriptures? She is 
Can iiij  tho●ly spouse of christ, so dereli beloved of him, that he calleth 
Can iij.  her amica mea, fonnosa mea, colum●a mea, my dereling, my beautiful, my dove: accounting always all injuries done to her, even as done to himself, qui tangit illam, tangit pupillam oc●li 
Zac. ij.  mei, who that toucheth her, (saith he) toucheth the ball of mine yeie. She is the chaste 
Cant. i  tirtildowe, and will receive no nother make. She is the mother 
Gal. i●ij.  of all faithful, & abhorreth all bastards, borne of heresy & infidelity. She is the garden 
Can. iiij.  so enclosed, that there may no wild bore lighly entre therein, & destroy her sweet flowars She is the vineyard eject, which bringeth forth sweet wine, quod 
isaiah. v.  confortet corhominis, & not such as the babylon strumpet beareth in her phial, able to poison the hole world. She is the 
Ca iiij.  well springe of clear water, running to everlasting life, & will suffer no mixture of mud, & fountens dissipate. She is thou 
Math. xxij.  lie keeper of the carcase, that is to wit, of all truth, whereunto the Eagles, that is, the high learned of the church, hath always haunted and fed upon. She is the strong pillar of truth, 
i Tim. iij  bylt on a sure rock, against whom, neither error, neither heresy, neither tyranny, no nother the gates of hell shall ever prevail. Nec portae inferi prevalebunt 
Mat. xvi.  adversus eam. She is the body of Christ mystical, so 
Collo. i.  joined unto christ her head, that they have one spirit, and can not be divided. She is the cote of Christ without seam, desuper conte●ta per totum, wherein 
Io. nineteen.  is no partition at all. She is the clocking hen, under whose 
Mat. xxij  wings, as her chickens the faith full are always safe, so if they stray far abroad, they are in danger to be snatched up of the kyght the devil. Briefly she is tharke of Noah, within 
Gene. seven  whom is life and safety, without whom is present death & drowning. Than from the unity of this our mother the holy catholic church, wherein is one god, one faith, one hope, one Baptism, one communion, one sacrifice, one priesthood, and all one: From this unity, I say, who so ever divideth himself, he is (as S. Cyprian saith) an 
desimpli. prelate.  alien, a profane, an enemy: alienus est, prophanus est, hostis est: habere iam non potest deum patrem, qui ecclesiam non habet matrem: he can not now have god to his father, who will not whytesafe to acknowledge the church for his mother: he can not be partaker of god's charity, who is an enemy unto his unity: Non potest particep● esse 
Aug. bo. epi. l.  divinae charitatis, qui hostis est ●nitatis whereunto accordeth also this saying of S. Austen: Who so doth separate himself 
Contra donatist. epist. clij  from the catholic church, how commendably and how godly so ever he thinketh himself to live, and it were no more but for this one heinous offence only, that he is separate from the unity of christ, he shall not have life, non habebit vitam, he shall not have life (saith he) he shallbe counted as dead, for the very ire and indignation of god hath even now already lighted upon him, yea, & tarrieth on him toe: ira dei mane● super eum. Wherefore in what state and condition this daughter, this particular church of England, standeth at this present, it is now to be considered. Whereas every good daughter ought to captivate her intelligence, & give that to her spiritual mother, which no good child lightly denieth to his natural mother, that is to wit: dreid, reverence, credit, love and obezaunce to her laws and ordinances, according to the wholesome council of the wiseman, saying. Audi filimi 
Prou. i.  disciplinam patr●s●ui, et ne dimittas legem matristuae, Hear o my son the discipline of thy father, and leave not undone the law of thy mother, what shall a man say than of this daughter England, which (for many membres of hers, yea, more than a good maynie) neither d●ed●th her mother, nor reverenceth her mother, nor crediteth her mother, nor loveth her mother, nor obeyeth her mother, but rather despiseth her, spiteth her, taunteth her, checketh her, revileth her, & with all terms of ignomime & reproach, that possibly can be imagined, ceaseth not continually to deface her, & as much as in her lieth, to bring her mother to utter confusion and desolation? O lord god who saith not the miserable, the wretched, and the deadly damnable state this daughter England (in a part) standeth in? Who seeing it, do not inwardly and heartily lament the same? Yet this not withstanding, this good woman our mother the holy catholic church, for her motherly of fection and tender love, moved even with the very boweles of pity and compassion, she sorroweth lamenteth and bewaileth the deadly defection of this her daughter, pitifully complayninge, crienge out, and saying: Audite obsecro confines Angliae, 
Baru. iiij. thren. i. Baru. iiij.  audite universi populi, & videte dolorem meum. Adduxit mihideus luctum magnum. Vidi enim defectionem filiae meae, quam super duxitilliaeternus. Filiam enutrivi, 
isaiah. i.  & exaltavi, ipsa autem sprevit 
Baru. iiij.  me. Educavi illam cum gaudio & iucunditate: dimisi autem eam cum sletu & luctu. Iccirco ecce ego 
thren. i.  plorans, & oculus meus deducens aquas. Factasum in derisum omni 
thren. iij  populo angliae, & canticum eorum tota die. Ambulato filia mea ambulato, 
Baru. iiij. thren. i.  Ego enim squalida, gemens et maerore confecta, desolata, darelicta sum sola. Hear, I beseek 
Baru. iiii.  you o you borderers of England, hear all you people about, 
Thren. i.  hear you and see you my grief. God hath sent me great 
Baru. iiij.  heaviness. For I have seen the deadly defection of my daughter England, which her ghostly enemy hath put in to her mind. I have brought up and 
Esaien. i.  promoted adoughter, and she hath at length set me at nought I brought her up with joy & 
Baru. iiij.  gladness, but I lost her again with sorrow and morning. Behold therefore I morn, & the 
Thren. i.  very tears runneth down by my cheeks. I am made a laffinge 
Thren. iij  stock to all people of England, and their song all day long. walk daughter walk, 
Baru. iiij.  go daughter go: thou hast forsaken me: thou hast left me 
thren. i.  as a lone woman, and as a sorrowful, rueful, and woeful mother. And knowing that all poor of life and death is in the only hand of god (which killeth 
i Reg. two.  & reviveth, sendeth down to the grave, and fetcheth up a gain) to him, as to the most cunning physician, do she repair, & to him, for the reviving of her dead daughter, do she besily make her most earnest petition and prayer, even with these, or the like words, which I have now taken to my theme. Domine, filia mea modo 
Mat. ix.  defuncta est, sed veni, impone manum tuam super eam et vivet. Lord, my daughter the church of England (as touching the life of lively unity) she is even now (in apart) diseased and dead: but come lay thy most gracious hand on her and she shall revive. This much afore the prayers.  
FOR as much as, (dearly beloved in our saviour christ) this daughter, this church of England, now (in a part) diseased and dead, hath come to her death by three manner of ways, first for lack of the life of lively unity with her mother the holy catholic church, secondarily for lack of the life of faith & good belief, And thridlye for lack of the life of charity, and good living, sithen the first part hath been already declared. I intend (God helping, and your patience suffering) of the two other parts now briefly to entreat, and finally to declare how God layeth his most gracious hand on this dead daughter, for her resuscitation, and reviving again, and this done (after a plain, homely, perceivable sort) I shall commit you to God.  
First, as touching the death of this daughter England for lack of the life of faith, & good belief, No marvel it is verily, if she, (for a good, I must say for a great numbered of her members) be sore infected, sore poisoned, sore soul sick, or rather dead in soul, through misbeleving, no marvel, I say, it is at all. For why, what soever devilish devices means and ways hath been used heretofore, of the chiefest miscreants, misbelievers and heretics, that ever were in Christ's church, (Tharrains I mean) for th'allurement of other to thinfection of their detestable doctrine, if a man mark it well, he shall find the very self-same devices, means, and ways, or the like to have been practised & put in ure of late, here in this our realm almost in every point. Tharrians first, for that they could not otherwise lightly persuade, but under the colour of the word of God, they talked commonly of the scripture, alleged the scripture appealed to the scripture, boasted of the scripture, and a numbered of texts, they had gathered together for their assertion, which were in very deed (as Bunderius writeth) l. apparent texts more in numbered, than the evident plain texts, the catholic is could find out for the true part. And thereupon Tharrians they had always in their mouths gloriously, the word of God, the word of god, the word of God. And with this their audacity march g against the church as Tert. saith forth with the strongest in faith they moved: the weaker they wearied: the wekest of all they entrapped: the wavering they sent away with a scruple in their conscience. Et hac sua audacia aduersus ecclesiam congredientes, stati quosdam 
de prescri  movent orthodoxos: fatigant infirmos: pusillos capiunt: medios autem cum scrupulo dimittunt. And hath not the like practice been exercised with us these few years past, by our evangelical brotherhod? have not we been likewise by them assaulted with the word of the lord, urged with the word of the lord, pressed with the word of the lord, ye when the lord (our lord knoweth) meant nothing less? was other ergo in pervise other hallelujah at Easter evermore common, then was in their mouths, the word of the lord & God's book? Of whom▪ yet, may not, (think you) the word of the lord, & the word of God's book in this point▪ well be verified? Non mittebam prophetas, 
jer. twenty-three.  & ipsi currebant: non loquebar ad eos, & ipsi prophetabant: dicentes 
Ezec, xiii  Ait dn̄s: cum dns non sit locutꝰ I have not sent these prophets, (saith our Lord) and yet they ran, I have not spoken to them, and yet they preached, saying: the Lord hath spoken it: when in very deed, the Lord spoke it not? Against all such misconstruers, and misexpounders of the word of God, hear (I pray you) how Tertullian maketh our mother the holy Catholic Church, to reply. Qui estis vos? quando aut unde we 
de praescr. count her.  nistis? quid agitis in meo non mei? quo iure siluam meam caeditis? qua licentia fontes meos transue●titis? Mea est possessio: olim possideo: habeo origines firmas: ego sum apostolorum haeres: Ipsi apostoli, sicut testamento suo caverunt, sicut fidei commiserunt, sicut adiuraverunt, ita teneo. Voscerte exhaer edaverunt senꝑ & abdicaverunt, ut extraneos, ut inimicos. Who are you (saith she) when, or from whence came you, what make you in my ground being none of mine? by what authority cut you down my wood? who licenced you to turn the streams of my founteines? The scripture (saith she) it is my possession, my good, my heritage: I have had possession thereof a long time: I have good evidence to show for the same: I am the right heir to thapostles: th'apostles as they willed by their testament, as they put me in trust, as they gave me in charge, and adjured me to hold, so do I still hold: whereas thapostles they have always disherited, and cast of you, as bastards, as aliens, as enemies, & as such▪ which ought to have no right, no title, no interest at all, in the expounding of scripture.  
The Arrians again thinking themselves never able to induce the people to their heresy, whiles the Catholic, good, and godly learned bishops were had in reputation, they charged therefore many of them, with diverse false, and grievous crimes. As among all other they charged the good, and godly learned bishop Athanasius both with a maim, and also which incontinence: With a maim, in that he should have cut of one Arsemius 
Eccle. hi● lib. x. cap. xvij.  arm, tharme of a dead man being broughtfurth of purpose, as the arm of Arsevius, notwithstanding Arsenious himself appeared afterward, having both arms With incontinency, in that he should have ravished a certain woman, who being subornated 
Trip. his▪ lib. iij, cap xxiv,  for the nonce, did like a shameful & shameless harlot, most impudently avouch it to his face: although, as it appeared in conclusion, she never knew him, nor saw him before. And albeit this good, and Godly learned bishop had so well purged, and cleared himself of both these crimes, that his accusors sustained thereby no little shame and reproach, yet was he (that notwithstanding) deposed, and sent into banishment. And hath not the like crimination, and false accusation, been forged also of late years, against certain of our most catholic, good, and godly learned prelate's, worthy for their stout steadfastness, & steadfast stoutness in God's quarrel, both to be chronicled in earth, and also to be crowned in Heaven▪ Was not disobedience laid to ones charge where no disobedience was? perjury to an others charge, where no perjury was? divers crimes to divers of their charge, where no crime was? And notwithstanding their just purgation & clerement were they not yet deposed and committed to ward, ye & that some of them to most vile ward to Tharrians also for thallurement of the powers, being diversly▪ affected and delighted with change, they used divers alterations & changes in their religion. whose mutability, & changeableness. Hilary most plainly 
Ad Const. Augustum.  declareth. of whom, for avoiding of tediousness, I will touch but here and there a piece, of a longer process. Scribendae atque inn●uādae fidei exinde usus inoloevit, qui post que nova potius coepit condere, quàm accepta retinere, nec veterata defendit, nec innovata firmavit. Et facta est fides temporum, potius quàm Euangeliorum, dum aut ita fides scribunt, ut volumꝰ, aut ut volumꝰ, intelliguntur. Et cum secundum unum deum etiam fides una sit, excedimus ab e● fide, quae sola est: & dum plures fiū●, ad id coeperunt esse, ne ulla sit. Annuas, atque menstruas de D E O fides decernimus▪ etc. Acustome hath grown (sayeth he) to write, to innovate, & to change often times the faith: which custom, after it ones begon rather to make new Decrees, than to retain decrees ready▪ made, it neither defendeth thold, nor yet stablisheth the new: and so the faith was made more according to the time, then according to the Gospel, whiles Faiths are either so written, as we list, or at least, as we list, so understand. And whereas after the rate of one God, there ought to be but one faith, wear fallen from that faith which is but one, & whiles more faiths are made, they have begun to be at that point, that no faith at all remaineth. We make every year, yea every month almost a new faith. Hitherto s. Hilari. who in the same place reciteth also. iiii. several chaungꝭ which tharrians had of their faith, and all in one year: And have we not had in like manner of late years often changes about ower religion, and that according to the affection, and fantasy of Rulers? have not we had change in doctrine change in books, change in tongues, change in altars, change in placing, change in gesture, change in apparel, change in bread, change in giving, change in receiving, with many changes more, so that we had still change upon change, & like never to have left changing, till all the hole world had clean been changed?  
Tharrians furthermore t'allureallure and entice all other sorts unto them, they muegled the simple 
Trip hist li x ca viii  with schismatical psalms, and Hymns of their own devise: the young petites, with false & fond catechisms, (as did also julianus thapostata in his 
Eccl. hist. lib. x. càp twenty-three. Gre, pres in vita Gre, Naz Guimund Trip. hist lib. v. cap xxxij, Eccle. his lib. x. cap. xxi. Tri. hist. lib. v. cap. xxxix,  time): th'elder scholars, with▪ large exhibitions (as did also Berengarius in his time): the priests and preachers, with the promotions, & dignities of the church, as many at least as would subscribe to their heresy: the catholics in the mean time, (which refused subscriptions) being either deprived of such livings there had, other banished, other imprisoned, other at the lest commanded to silence. And hath not the like practises been put in ure of late years among us also? Was there not used aswell in Sermons, as in Lectures, and other common assemblies a certain schismatical, and singular kind of prayer, somewhat different from the common order, & sort of prayer? Was there not one perilous, pernicious, pestilent catechism among other things set fourth of late, with a commandment to be read in all Grammare schools through out the whole realm, And that also setforth as allowed by the clergy in Synod. Londi. whereas the convocacation without all doubt (for the lower house at least) was never made privy thereunto▪  
Hath not our exhibitiones, (worthily termed ARRIANS, or BERENGARIANS exhibitions,) been distributed of late to Scholars, namely in Oxfoorth, with great partiality, and respect of persons, more for the Corruption of youth, then for any good zeal to the maintenance of virtue, and learning, none being made partakers thereof at length, but such only, as would be conformable to all Subscriptions▪ Which, if it were not a certain kind of buying poor neadie simple souls to the Devil for money, I report me to you.  
Hath there been any spiritual promotion and dignity, ye or almost any mean living of the Church, bestowed these few years paste, but upon such only, as would earnestly setforth, (either by preaching either by subscribing) all the erroneous doctrine, falsli termed the Kings procedings? Hath there been any catholic of late years refusing subscription, but that hath been, other deprived, other imprisoned, other banished their company, other at least silenced?  
Tharrians over and besides this, for the better defence of their indefensible heresy they would admit nothing against them, but what was other by express words mentioned in scripture▪ other else by their own fond judgement to be gathered of scripture. And thereupon this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the consubstantiality of the Son with the father, (which term the Catholic fathers, inspired by the spirit of truth, invented in the counsel of Nice) they rejected it, as a new term, as a strange term, & as a term no where able to befounde through out all the hole corpse of the bible. As in very deed the term and self word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same order of syllables, can no where befound: natwithstanding the thing meant thereby, is easy to be deduced & gathered of scripture, by the judgement at least of the catholic church.  
And hath not the like practice been used of late with us also? hath not our new gospelers exacted of us express scripture for every thing used of old in the church? hath not they caused to be laid down all things which are not other expressly mentioned in scripture, other by there own fond judgement to be gathered of scripture? And hath not they thereupon rejected and taunted this term transubstantiation, as a term new, strange, papistical, and no where able to be found through out the hole body of the bible? But albeit this term transubstantiation may seem to them somewhat a new term, being not much above three hundredth year old, yet is the thing of a far more antiquity and ancientness. As Athanasius once answering arrius, 
In dispu  said by this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiqua res nomen nowm accepit, non vocabulo novo novae rei virtus accessit. An old thing hath received a new name, and yet for all the new name, it hath not received the virtue of a new thing. And though this term transubstantiation, like as this term consubstantiality can no where befounde in scripture, (as in very deed the term can not befounde) yet in as much as, the thing meant thereby, is easily gathered of scripture, by the sincere & incortupt judgement of our mother the holy catholic church, it ought of every good christian & obedient child firmeli to be credited & believed. For that church, which gathered the thing of scripture & invented the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against tharrians: that church which gathered the thing of scripture & invented the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agaist the Nestorians: that church which gathered the thing of scripture, & invented the term Ingenitus agaist the priscilianistꝭ: that church which gathered the thing of scripture & invented the term persona agaist the Sabellians: that very self same church hath also gathered the thing of scripture, & invented this term transubstantiation against the sacramentaries.  
If you set aught by her judgement in tother points, why should you set nought by her judgement in this point? Other receive her judgement thoroughly, other reject her judgement thoroughly: other make her asothsaier utterly, other make her a liar utterly.  
Tharrians to be short, & not tharrians only, but all other kind of miscreants, misbelievers and heretics (for the most part), intending to in duce and bring in, the highest heresy of all, they used commonly first to make induction there unto by other meaner matters▪  
And hath not the like practice ●ine used of late years here with us also? hath not our new christians, intending at length to shoot at the highest mark of all, shoot first at other lower marks? yes certainly. for first butted they at holy water, at holy bread, at ashes, at palm, at tenebringe, at knocking, at kneeling, and at other like little ceremonies. Than roved they abroad, at verities unwritten, at doctors expositions, at man's traditions, at prescript meats, at fastings days, at holy days, at praying days, at bodily service, and at such other mean matters, as uncertain marks. afterward pricked they fully & holly, most blasphemously at the cross of Christ, at the Image of christ at y● sa●tꝭ of christ, at the mother of christ, at the spouse of christ, at the sacrifice of Christ, at the sacraments of Christ, & there in at last at the most precious body & blood of christ, as the highest mark of all, the chiefest mystery of our faith, & the greatest comfort, man hath in all this mortal life. Is it than any marvel, good brethren, if this daughter the church of England be now (● a part) disceaced & dead, sithen at the devices, means & ways to slay and kill christian sovies, used heretofore of tharrians, hath been thus practised here of ●ate, by some of her own blood and brood? Against whose reckless and lewd impiety, holi● S. Austen, if he were now a live, and hard such undecent & unreverent words, such fond & strange opinions, such wicked & blasphemus saigꝭ, as some letteth not to utter of this most holy & blessed sacrament, he would not miss, but say unto them as he ones said unto julianus the 
Contra juli pelag. li. iij cap. iij.  pelagian with his sect. Mira dicitis: nova dicitis: falsa dicitis: Mira stup●m●s: nova caue●●s: falsa con vincimus. marvelous things you speak: new thigꝭ you speak false things you speak: your meruealous sayings, we are a stounned at them: your new sayings, we willbe aware of them: your ●alse sayings, we will convince them. But for me to convince this heresy, & to prove thoroughly the real presence of christis most precious body & blood in the holy & blessed sacrament, as it is a matter of no small importance, nor can welbe done in so short a time, so do not I intend to take on me such a weighty province, nor yet long to stand hereupon at this present. Howbeit somewhat to speak hereof, more for edification of the simple, than for conviction of the froward. I think it for the time expedient. If our saviours act & deed were thoroughly correspondent to his word and promise, (as god forfend any good christian man or woman should ever or say or think the contrary), sithen he made this promise in the gospel of saint johan. 
joh. vi.  Panis quem ego dabo, caro mea est, quam ego dabo pro mundi vita: doubling this word dabo, after the greek text, to signify adoubble geninge of his body, in this sense: the bread, which I will give you to eat, it is mine own flesh, which flesh I will give also to be crucified on the cross for the redemption of the world, who can than doubt, but that our saviour christ at his maundy supper, what time he took bread in his hand, blessed it, broke it, gave, & said, this is my body: but that he even than made it his own very body in deed? for otherwise his word and his deed had not ●yne one: otherwise he had promised a thing, which thing he had not performed. And to th'end it should not be doubted, what body he meant, he added as a declaration, quod provobis tradetur. 
i Co. xi  Thꝭ is my body (saith our Lord) but what body o lord▪ tell it us plainly, the very self same body (saith he) that shallbe betrayed for you. How could he have expressed his mind more plainly, more evidently, more simply, than to say, this is this: this is my body: yea & that body toe, which shallbe betrayed for you? If this be not plain enough, I can not tell, what is plain enough. This believed plainly upon our saviours plain words first the holy doctor S. Damascene, 
li. iiij. ca xiv.  who saith: Non est figura panis & vinum corporis & sanguinis domini. Absit. N. hoc: sed est ipsum corpus domini deificatum, ipso dno dicente: hoc est corpus meum non figura corporis, sed corpus: non figura sanguinis, sed sanguis. The bread and the wine it is not a figure only of the body & blood of Christ, (god for fiend that) but it is our lords own body, joined unto the godhead, our lord himself saying, this is my body: not a figure of my body, but my body: this is my blood: not a figure of my blood, but my blood. This believed again plainly upon our saviours plain words, the holy doctor S. Ambrose, who saith. Antequam consecretur, panis est: 
De sacra. li. iiij. ●● cap. v.  ubi autem verba christi accesserint; corpus est christi: Et ante verba christi, calix est vini & aquae plenus: ubi verba christi operata fuerint, ibi sanguis efficitur qui plebem redemit.  
Before it be consecrated, it is bread: but after the words of Christ are once come unto it, than is it the very body of christ: And before the words of christ are pronounced, the chalisse is full of wine and water: but after the words of Christ hath once wrought upon it, than is it made the very blood of christ, which redeemed the world.  
This believed also plainly upon out saviours plain words, the holy doctor S. johan. with the golden mouth, who saith: Credamus ubique deo, nec repugnemus ei, etiam si sensui & cogitationi nostrae absurdum esse videatur quod dicit. Quod in omnibus, & praecipue in mysterijs faciamus: Non illa quae ante nos jacent solummodo aspicientes, sed verba quoque eius tenentes: Nam verbis eius defraudari non possumus, sensus vero noster deceptu facillimus est: illa falsa esse non possunt, hic saepius atque saepius fallitur. Quoniam ergo ille dixit, hoc est corpus meum, nulla teneamur ambigui●ate, sed credamus. Let us believe god alway, and let us not repunge unto him, no though the thing, he saith, may seem an absurdity, both to our senses and also to our understanding. Which thing let us do in all matters, but specially in the mysteries of our faith. Let us not consider the thing that lieth before us only, but let us consider Christ's words also, for our senses they may be & are often times deceived: but Christ's words they are not, nor can not in no wise befalse. Because therefore christ hath said, this is my body, let us believe (saith he) without all doubt, that it is, even as he hath said, his own very body in deed. This believed more over plainly upon our saviours plain words, the holy doctor S. Ansten, who saith: expounding this text (as it was than read.) Et ferebatur in manibus suis: Hoc vero fratres, quomodo posset fieri in homine, quis intelligat? quis. N. portatur manibus suis? manibus aliorum potest portari homo: manibus suis nemo portatur▪ quomodo intelligatur in ipso david secundum literam, non inue nimus: in christo autem invenimus: ferebatur. N. christus in manibus suis, quando commendans ipsum corpus suum, ait: hoc est corpus meum. ferebat N. illud corpus in manibus ●u●●. He was carried in his own hands. But this o brethren how it may be verified in man, who can understand? for what man is carried in his own hands? In other men's hands may a man be carried, but in his own handꝭ, is no man carried. How this may be understand in David literally, we find not, but in Christ we find. For christ he was carried in his own hands, when he, commending his own body, said: this is my body. For than he carried the same body in his own hands. And how could christ, (I pray you) carry his own body in his own hands, unlest his body were there really & substantially contained, under the formꝭ of bred & wie▪ for if it were but a figure (as the sacramentaries saith) than could David and every other man carry his own body in his own hands toe, even as well as Christ: which thing S. Austen here utterly denieth And the same S. Austen again upon the same Psalm declareth special matter, whereupon a familiar similitude may be grounded, to express, how the real presence may be (in a manner) comprised, & may stand (after a sort) even with good reason, though the thing itself in very deed far surmounteth and passeth all reason▪ the similitude may be this. Like as thinfant eateth the very self same food in substance, that the nurse eateth, but under another form, for themfant can not away with hard meat, but must be feed with milk, and therefore the food is first qualified of the nurse, chawed and swallowed down of the noursse, incarnate and incorporate in to the body of the noursse, and part thereof by virtue of her paps▪ turned in to milk of the nurse, which milk is a food apt & meet for thinfant to receive to suke & feed upon, Even so we christians do receive the very same food, the very same body and blood in substance, that was crucified for us here in earth. But because we are all as infants in this behalf at least, and can not a way with such hard meat, nor can abide for loathsomeness to eat Christ's body & drink his blood under the forms of flesh and blood, our saviour Christ therefore, (like a good nurse) he qualifieth his body and blood, he altereth it, he transformeth it, he exhibiteth it, under another form, under the form of bread and wine, and so maketh it to us infants, as milk, as a gentle familiar food, apt and meet to be received, with out horror, of every christian man and woman. And yet is it for all that Christ's own very body and blood still in substance, even as the milk of the nurse (which the infant sucketh) is the same very food in substance, that the nurse received before, only the form and the fashion altered.  
Thus to be short believed plainly upon our saviours plain words S. Hierom: thus S. Cyprian: thus S. Basil: thus S. Hilary: thus all the rest of the holy doctors: wherein they nothing vareth, but constantly singeth all one note: being at least well construed, and well understand: and being not torqued and wrested, wrenched and wried, as they have been of some in authority of late, (God grant them grace to repent therefore). To whom our Marcus Antonius, our Marcus Antonius, (I say,) worthy for his constancy to be named constantius, yea constanti●●imus, hath so handsomely and so fully answered, that they shall ever have therehandes full of him, and never be able to streak & reply any thing again, at lest worthy the reading. So clarkly hath our Marcus marked out all things that maketh for the purpose: So clarkly hath he accorded the scriptures and doctors sayings: So clarkly hath he brought all apparent contradiction unto unity in this behalf. Whereupon one reason (my thinketh) may be grounded, which were sufficient, to move any hard heart, any stony stomach, any blunt breast, that is not utterly obcecat, utterly obstinate, utterly indurat. The reason shall be this. Other you must grant the real presence of our saviour Christ's own very body and blood, in the holy and blessed sacrament, (as the truth is), other else must you make us believe, that all thancient authors and godly people, all the holy martyrs and Confessors, all the holy fathers & catholic writers, that ever wrote these. xv. hundredth years and more, even from th'apostles time hitherto, you must make us believe, I say, that these, in this most high and weighty matter of our faith, were all, most shamefully blinded: all, most shamefully deceived: yea all, most undoubtedly dampened. For had not they all, (as it appeareth by there works well construed & well understand), the self same faith in the blessed sacrament, that the catholics have at this present? Did not they all be leave inwardly in there hearts, there present the very body and blood of christ▪ Protest it in their writingꝭ, the very body and blood of Christ?  
Confess it with their mouths the very body & blood of christ? Receive it in to their bodies, as the very body and blood of christ? Reverence it in their living, as the very body & blood of christ? Die in that belief, that it was, the very body & blood of christ? Wherefore, if it were not the very body & blood of christ in deed, how can it than otherwise be thought, but that they, beginning in a wrong belief, continuing in a wrong belief, dying in awrong belief, must needs be counted, to have been all, most shamefully blinded: all, most shamefully deceived: yea all, most undoubtedly▪ dampened? O what an absurdity, what an inconvenience is this? was Ignatius that blessed martyr dampened, (trow you?) Ireneus that blessed martyr, was he dampened toe? S. Cyprian that blessed martyr, was he also dampened? was S. Hilary dampened, S. Basil dampened, S. Hieron dampened, S. Ambrose dampened S. Austen dampened, were all the holy Martyrs and Confessors, all the holy Doctors and aunciant authors, all the catholic writers with an infinite numbered of our fore fathers, were they all dampened? O lord god, what a wonderful matter is this. Is it lykelye, (think with yourselves good brethren), think which yourselves, is it likely, that christ, who promised to with his church to the worlds end, & to instruct her in all kind of truth, is it likely, that he would suffer so many holy martyrs, so many holy confessors, so many holy doctors, so many thousand thousands of our forefathers, so many hundredth years, so shamefully to be blinded, in so high appoint of our faith and religion? Never think it good brethren, never think it: let never such an absurdity, sink in to your stomachs. Wherefore to avoid this unreasonable absurdity & inconvenience, needs must it be confessed, as aplayn, sure, and undoubtable truth, that the presence of the very body and blood of Christ, (christ, I say, god and man,) is here contained really and substantially in the most holy and blessed sacrament of th'altar. Wherefore to conclude this part, hear you now the earnest obtestation & request, your mother the holy catholic church maketh unto you, calling you all, children: not all, for the present, but for that past, and that to come: using 
Homilia do. octa. Pasch. ad Baptiza.  herein, with a very little alteration, the words of the holy doctor S. Austen. Vos me audite o filioli: audite me per sanguinem christi, quo estis redempti: per no men quod super vos invocatum est: per illud altar, ad quod accessistis: per sacramenta, quae accepis●is: per judicium forerun, vivorun & mortuorum: per salutem denique anima●um vestrarun, obsecro vos: ob●estor vos: obstringo vos: adiuro ●os. Hear me (saith she) o you my dear children: hear▪ me (I say) hear me. I desire you by the most precious blood of Christ, where withal you were redeemed: by the glorious name of jesus, which was called over you: by that holy altar, whereunto you have come: by the holy sacraments, which you have received: by the terrible judgement to come, of the quick and the dead, at the dreadful day of doom: briefly by the health of your own souls, even as you trust to be saved, and avoid everlasting damnation, I beseek you: I pray you: I exhort you: I require you: I charge you: yea I adjure you. What vehemency of words have we here, what an obtestation is this, what an adjuration? But go toe, let us see, what is thy request O woman? say on at ones in few words. Verily, even this. Consider with yourselves my dear children, consider: first the consent of all the four Evangelists, with the holy Apostie saint Paul, of whom all, the blessed sacrament is termed uniformly, and that no lass than a leaven times, the very body & blood of christ. Consider again the hole consent, of all the aunciant doctors and catholic writers of all aiges, which, (being well construed and well understand) do fully and holly affirm it, the very body and blood of christ. Considre also the consent of divers general councils, (whose 
Ad janu. Episto. cxviij.  authority, as S. Austen saith, is most solemn and honourable) which hath in the spirit of god, determined and decreed it, the very body and blood of christ. Considre more over the meruealous revelations, and wonderful miracles wrought of god, and wroten of ancient authors, which hath from time to time declared it, the very body and blood of christ. Consider over and besides this the great bitter scourges & plagues, that hath all ways lighted on all christian realms, despising & disworshippinge it, and contrarily the prosperous success and tranquillity of all christian realms accepting and worshipping it, as the very body and blood of christ. Considre finally the dreadful deadly damnable state & condition, you stand in now at this present, as many as do not stead fastly believe it, the very body and blood of christ. For in this behalf, (as Epiphanius 
In Anco.  saith▪) you are fallen from grace, and from life everlasting. A gratia & salute. You are dead, you are dead, you are dead. Hither to your mother, good brethren. Now than, if you continue in the misbelief of this most holy and blessed sacram●t, and in all other most pernicious & pevilent, most detestable and damnable heresies, which are ●ow abroad, our mother, the holy catholic church, may have just occasion to repair to the heavenly phicision her spouse, & say the words of my theme: Domine▪ filia mea modo▪ defuncta 
Mat. ix.  est etc. Lord, my daughter the church of England▪ (as touching the life of faith & good belief) she is even now (in apart) disceaced and dead, but come, lay thy most gracious hand on her, and she shall revive.  
HERE have you hard the death of this daughter, the church of England, as touching the life of faith and good belief: Now shall you hear in like manner, the death of the same daughter, as touching the life of charity and good living.  
If misliving also and lack of charity (dearly beloved) do bring death to this daughter, (as in deed it doth▪) how can she be thought than, other than diseased, other than dead, in many▪ members of hers at least? for, when was mislivinge, (I pray you), ever in any age more a loft, and more riff, than even now of late by our time, in this our realm? When had ever more place, than of late years, the saying of the holy Apostle?  
In novissimis diebus instabunt tempora periculosa, & erunt homines seipsos amantes, &ce. In the later days their shall come perilous times, & the people shallbe lovers of themselves, covetous, bostars, proud, cursed speakers, disobedient to father & mother, unthankful, unholy, unkind, connaunt brekers, stubborn, false accusers, riotous, fierce, despisers of them which are good, headdie, high-minded, greedy upon voluptuousness, more than the lovers of god, having a similitude of godly living, but denying the virtue thereof. When, the saying of the prophet Osee? Nonest veritas, non est misericordia, non est scientia dei in terra, Maledictum, mendacium, hom● cidium, furtum, & adulterium inundaverunt, et sanguis sanguinem terigit. There is no truth, there is no mercy, there is no knowledge of god in the land, but swearing, lying, manslaughter, theft, and adultery hath gotten thover hand, and one guiltiness followeth an other. When, the saying of the prophet isaiah? Terra infecta 
Es. xxiv.  est ab habitatoribus suis quia trāsgressisuut leges: mutaverunt ius: dissipruerunt foedus sempitnnum: dereliquerunt Dominum: blasphe 
isaiah. i.  maverunt sanctum Israel: abalienati sunt retrorsum. The earth is eveninfected with her inhabitants, for they have transgressed the Laws: changed the ordinances: broken the everlasting covenant: forsaken our Lord: blasphemed the holy one of Israel and are gone bacwarde. When, the saying of S. john the holy Evangelist? Totus mundus in maligno posi●us est. All the whole world is set on mischief. All whose sayings, the holy Doctor S. Basile, thinking fulfilled in his age, describeth a disorder, not much disagreaunt from the disordre of this our age.  
Subuersasunt pietatis dogmata▪ ●bati pietatis ritus: 
Epis. lxiij  ambitio eorum, qui d●m non metuunt, ecclesiarum gubernacula invadit: & iam manifest, velut impietatis proemium, primae sedis dignitas ꝓstituitur ita, ut, qui maledicendo est severior, ad Episcopatum populi acquirendum sit prior, ac potior: Euanuit honestas sacerdotalis: desierunt, qui gregem domini pas●ūt cum scientia: (dispensations pauperum ad propria oblectamenta, munerunque largitioes, absumentibus ijs, qui ambitionis, & dnandi study tenant): Elanguit Cāonū exacta diligentia: multa est pctilicentia. Qui. N. humanis adiuti oiffuijs ad principatum perveniunt, hac ipsa delinquendi ꝑinissa licentia gratificantur. & ●. Inter ca rident nosinfideles: 
epist. lxix  nutant, ●modicae sunt fidei: fides ipsa in ambiguum vocatur: ignorantia of● unditur inentibus, propterea quam formam ac speciem pietatis pratexunt, qui sermonem u●●sute adulterant. Silent. N. pie docentium ora: reresoluta vero est quaevis blasphema lingua: ꝓpha nata sunt sacra: qui sam sunt in plebe, domus orationis fugiunt, ut pote in quibus impia docentur: Ab ignatur pastors, ut dispergantur greges: unum iam crimen est, quod vehementer pumtur, si quis patnnas traditiones diligent̄ obseruet.  
Godly decrees (saith he) are overthrown: Godly usages 
Epis. lxiij  are put out of place: th'ambition of them that feareth not God, invadeth the government of Churches: the dignity of the high Sea (as a reward of impiety) is now openly so set out to sale, that, who is more earnest than other in railing, he is more forward than other, in attaining a bishopric: Priestly gravity is vanished away: Gone are they which feedeth Christ's flock with knowledge: They which are ambitious, & desirous of ruledom, consumeth the reliefs of the poor to their own pleasure, and bribing of other: The exact observation of the canons, and rules of the church, are waxed faint: great liberty of sinful living is permitted. For they (which by others help and not their own desert) aspireth to ruledome, gratifyeth their helpers again with theselfe same liberty of misdoing. etc. In the mean time 
epist. lxix  the Infidels, they laugh us to scorn: the weakeliges in faith, they stagger: the faith is called in doubt: Ignorance overshadoweth men's minds, because they pretend a form, & shape of godliness, which coloreth their talk with craftiness. For the mouths of godly preachers are stopped: but every blasphemous tongue rouleth at large: holy things are profaned: they, which be good among the people, shunneth the houses of prayer, as in the which wicked doctrine is taught: the shepherds are driven away, that the flocks may be scattered abroad: one crime there is now a days, most sharply punished, if a man do diligently observe & keep the traditions of the fathers. Hither to s. Bas. But here now among all other enormities in general, to touch particularly one in the laity, and another in the ciergie▪ what shall I say first of certain of the laity, which hath what by Hook, what by crook, wrong out of the hands of the Clergy, not only benefices and Tithes, but also the best part of the temporalities of bishoprics, hath they dealt (think you) charitably with them therein? No verily, unless you will call that Charity, which julianus the Appostata ones used with the Christians. This julianus, 
Chronic. Cairo.  whiles he impoverished the christians, pulling from th● their goods, and possessiones, he pretended charity towards them, bearing them in hand he did them a great benefit, and a great good turn therein. For he said, he intended their impoverishment for a good purpose to th'end, that they being made poor, should the more easily obtain the kingdom of heaven because it is written. Beati pauperes, 
Math. ix.  quoniam ipsorum est regnum coelorum. Blessed be the poor for to them beelongethe the Kingdom of Heaven. If then certain of the laity, hath intended such charity in their doings towards the Clergy, is not the Clergy much beholding unto them (think you) in that they would so charitably unburden them of so great a part of their weighty livings, and lay the burden on their own backs, and shoulders? Is not the clergy, much beeholding unto them, in that they would (passing the common Order of Charity,) prefer the clergy before them selves, would help the clergy to heaven first, and tarry behind themselves, coming after by leisure, when they may intend it? But would any such of the laity be content (win you) to have any point of like charity extended towards them again? would the● be content, other should help them to Heaven by like ways▪ by unburdening them of any part of their weighty posessions, and livelyhodde? It is not to be thought in no wise. Wherefore, (the right order of charity standing as it doth, that every man ought to do, as he would be done unto) sithen the laity would not, nor could not be content, after such sort, to be used themselves, their own conscience must needs condemn them, of their uncharitable, and unjust usage towards the clergy. What shall I say again of certain of the clergy, which ought to have been as lanterns of light▪ in giving good example of chastity & purety of lyfeto all other, hath they done godly, & well (trow you) in breaking their vows, & in giving therein such an offence to the world, that all the whole order of priesthood hireth the worse for their doings, & is in a manner slandered thereby? But here perhaps some will reply again, and say, first, that we secular priests are no votaries, do make no vow of chastity at all, because we hold our peace. Secondarily that we ought not to make any vow of chastity, because (they say) it cannot be gathered of scripture. Thirdly that we can not keep the vow of Chastity, because they deemeth it impossible. Fourthly that the breach of the vow of Chastity is no offence, because it seemeth unto them as a rash vow. As touching the first point, that we Secular priests, notwithstanding our silence, do profess the vow of chastity, it may ape●e first by a certain Canon of a general council, which hath these words. Quicun que Diaconitacuerunt, 
Conciancir  & susceperunt manus impositionem, professi continentiam, si postea ad nuptias conuener●t, a ministerio cessare debebunt. What soever Deacones hath holden their peace, and hath received the laying on of hands holy ordres, having once professed chastity, If afterwards they fall to marriage, they ought to cease from the ministry. It may appear again by a certain saiing of s. Bede, our own countryman, declaring therein the common usage of the Church by his time. viii. c. year ago, and upward. Nullus sine voto, ut vel 
Beda in ●. C  virgo existens▪ virgo permaneat, vel contracta uxore, coniunctionis foedera soluat, cōsecr●ri permittitur: nulli praecipitur: nullus ad hoc ministerium subeundum cogitur invitus: sed si quis iam cōs●sit esse sacerdos, voto casti●atis se sponte cōst●inxit.  
No man is permitted to be consecrated without a vow, whether it be to the end that he being a virgin may continued still a virgin, or having a wife, may lose the promises of conjunction (as touching cohabitation): No man is commanded to vow: No man is constremed perforce to priesthood: But if any one consenteth to priesthood, he voluntarily hath bound himself to the vow of chastity. It may appear also, and that evidently, by the plain words of the pontifical, accustomed to be red, commonly at the making of Subdeacons. Where it is said to all that are to be ordered, y● as many as intend to receive that holy order, & therewithal the yoke of our Lord, and the profession of chastity, should draw near, and receive the same: as many as would not consent thereunto, should then depart from thence. Now after this protestation made (as it was for the most part always made,) they that tatied, and received that holy order, though they kept Silence, and gave no word at all of any consent, ye● did they not in their very act, manifestly declare their consent thereunto▪ and is not the consent in act, as good, and effectual, as the consent in word? I appeal here to the conscience of every secular priest (being ordered at least before these few years past,) whether he, going to the receiving of the Subdea conship, did not think assuredly the vow of chastity, so annexed to that order, that it should never be lawful for him after that, to contract Matrimony, but was utterly out of all hope of marriage. Let every man's own conscience be his own judge in this behalf. As touching the second point, tha● the vow, (we are required to make) may be grounded, and gathered of scripture, it may appear, and it were no more but only by the uniform conclusion of three ancient authors, gathered upon one text of the holy Apostle. For Origene for his part hath thus Vere or aliquid dicere, quod ●n̄ ex 
I● nū●ros Ho. twenty-three  ●ermonibus apos. it elligi dat', ne forte videar aliquos contristare. Cum dicit apostolus hijs qui in coniugijs sunt, Nolite fraudare vos ivicem, nisi forte ex concensu ad tempꝰ, ut vacetis orationi, certum est, quia impedit sacrificium indesinens hijs qui coniugalibus necessitatibus serviunt. unde mihi videtur, quòd illius est solius offerre Sacrificium indesinens, qui se indesinenti, & perpetuae devouerit castitati. I am a frayed to speak a thing, yea though the thing I will sai, may be gathered of the apostles own words. I am a feared to speak it, lest ꝑhaps I may seem to make some sad, & heavy. When th'apostle said to the married folk, beware you do not defraud one another of th'office of matrimony, unless perhaps by mutual consent for a time, to the end you may give yourselves wholly to prayer, it is certainly true, that the continual Sacrifice is letted by such as give themselves unto Marriage matters. Whereupon me thinketh (saith he) that none ought toffre the continual sacrifice, but soche only, as hath vowed continual, and perpetual chastity. 
Hiero. con▪ Io●i. Ambro. in Timo.  S Jerome also, and S. Ambrose, grounding themselves upon the very self-same text of th'apostle, they maketh this reason. If no lay man can give himself thoroughly to prayer, but for the while must abstain from the office of matrimony, sithen the priest, (whose office is always to offer sacrifice) ought always to pray, (yea, and ought more to pray, than the lay man ought) therefore the priest ought always, to abstain from the office of matrimony▪ ought always to live chaste. And here I let pass, thuniform conclusion of divers ancient Doctors, gathered upon the same Text also of the Apostle. Qui sine uxore 
●. Co●. seven.  est, sollicitus est, quae domini 
i Cor. seven.  sunt, quomodo placeat deo. Qui autem cum uxore est, sollicitus est, quae sunt mundi, quomodo placeat uxori. Who that is single, is careful for things pertaining to god, how he may please god. But who that is married, is careful for worldly things, how to please his wife. As touching the third po●●●, that the vow of thastitie is possible to be kept, hear, what our saviour saith in the gospel, of the three kinds of chaste persons. Sunt 
Mat. nineteen.  eunuchi qui de matris utero sic na ti sunt: & sunt eunuchi, qui facti sunt ab hominibus: et sunt eunuchi qui seipsos castraverunt propter regnum dei. There are some chaste, which are borne chaste from their mother's womb: some again there are chaste, which are made chaste of men: & some also there are chaste, which hath made th● selves chaste, for the kingdom of heavens sake. Than if some hath made themselves chaste, some may make themselves chaste: If some hath done it, some may do it: for, from esse or fuisse, to posse, it is always a good argument.  
Yea and that every man more over may live chaste, if he list himself, hear you what chrysostom saith, & that grounding it upon the apostles own words. Non dicere oportet, non possum 
Ho. xvij ad hebr.  continere, & accusare conditorem. Si N. impotentes fecit nos, qui jubet accusandus est. quomodo ergo tudicis? Multi non possunt continere, imo quòd non volunt, dic. Si. N. voluerint, oens potuerint. Propterea & paulus ait: volo oens homines esse ut meipsum, quia sciverat, quòd oens esse poterant, ut ipse. Non N. s● impossibile esset, ho● dixisset You ought not to say (saith he) I can not live chaste, & so accuse your maker, for, if he made us unable, he is to be accused, who commanded (the vow made, to be kept). How darest thou than to say? many can not live chaste, nay rather say, many will not live chaste, for, if all would, all could. Therefore S. Paul he saith: I would all m● were as I am myself: because he knew●, that all could be chaste as he was. For, if it had been impossible, he would never have wis●hed it. Hear again what Origen saith of the same thing. Nolite conqueri de infirmitate carnis: 
Ho. ix. in livit.  nolite dicere: quia volumus, sed non possumus: volumus continentur vivere, sed carnis fragilitate deprimim●r, & impugnamur stimulis eius: tu das stimulos carni tuae: tu eam adversus spiritum tuum armas, & potentem facis, cum eam carnibus satias, vino nimio inundas, omni mollicie palpas, & ad illecebras nutris. Do you not complain of thin firmity of your flesh: do not you say: we would, but we can not: we would live chaste, but we are pressed down with the frailty of the flesh: thou armest her against thy spirit: thou makest her courageous, whiles thou porrest her full, with flesh: whiles thou swillest her with over much wine, whiles thou danlest her with all niceness, and feidest her up, to want ones & intiscmentes. As touching the fourth point, that the breach of the vow of chastity, is an offence, hear first what the holy Apostle saith of the youthful widows, marrying after their vow Quae 
i. ad Timo. v.  cum luxuriatae fuerint in christo, nubere volunt, habentes damnationem, quia primam fidem irritam fecerunt. After they have one's begun to wax wanton to the dishonour of Christ, than will they marry, having damnation, because they have broken there former faith, their former promiss, their former vow. For so is it expounded by the consent of all the aunciant doctors, for breach of the vow of chastity, & not for breach of the vow of baptism, as some would have it.  
Hear again briefly what Epiphamus, what s. Cyprian, what s. Ambrose, what s. Hieron, what Theophilacte, what s. Basil, what s. Austen, whatevery one of these saith in this behalf.  
Epiphanius: Tradiderunt sancti 
Contra heres. a postoli.  dei apostoli peccatum esse, post decretam virginitatem, ad nuptias converti. The holy apostles of god (saith he) hath left unto us by tradition, tradiderunt, that it is an offence, (virginity once decreed,) afterward to fall to matrimony. S. Cyprian: Christus 
li. i▪ epi. xi.  dns & judex noster, cum virginem svam sibi dicatan, & sanctitati suae destina●ā iacere cum altero cernat, quàm in dignatur et irascitur? christ (saith he) our lord and judge, when he seeth the virgine dedicated, & destinated to his holiness, to lie with another man, Oh, so he disdaineth & is wood at the matter? S. Ambrose: Quae se sp os pondit 
Ad virgi nen lapsan cap. v.  christo, & sanctum velamen accepit, iam nupsit, iam immortali juncta est viro, et si iam voluerit nubere, communi lege connubij, adulterium perpetrat. She (saith he) that hath betrothed herself to Christ, & hath taken the holy mantle, sanctum velamen, she hath alredi married: she is alredi joined to thimmortal husband: And if now she will marry, after the comen usage of marriage, she committeth adultery. S. Hierom: Virgins, quae 
Contra jovinia. li. i.  post consecrationem nupserint, non tam adulterae sunt, que incestae. Virgins (saith he) which after they be once consecrated, hath married, they be not only adulterous, but incestuous also.  
Theophilact: Virgo deo dicata, 
In. i co. seven.  si nupserit, delinquit haud dubie plurimum, ut pote quae christo sponso, superinducat adulterum. The virgin (saith he) which is dedicated to god, if she marry, she offendeth questionless, and that heinously, as the which upon Christ her spouse, bringeth i an adulterer. S. Basil: 
De virginitate.  Multae uirgines virginitatem dno ꝓ fessae, deinde a carnis voluptatibus concitatae, scortationis vicium, nuptiarum nomine velare volunt: non ignorantes (opinor) tam & si ignorantiam simulent, quòd, quae sponsi sui dextram praeterijt, nec huius est sponsa, quam illegittime reliquit, nec illius, cuise per viciosum affectum copulavit. Many virgins (saith he) which hath professed their virginity unto god, and afterward being stired up, by the volup tuousnes of the flesh, they will colour their sin of adultery, with the honourable name of matrimony: where as they are not ignorant (I think) although they pretend ignorance, that she, which hath started from her husbands side, is neither the lawful spouse of god, (whom she hath unlawfully forsaken,) neither yet the lawful wife of him, to whom she hath joined herself by vicious love. S. Austen: In coniugali vinculo, si pudicitia 
De bono vidu. ca.▪. viii.  conseruatur, damnatio non timetur: sed in viduali & virginali continentia, excellentia numeris amplioris expetitur: qua expetita & electa, & voti debito oblata, iam non solum non capescere nuptias, sed etiam, (si non nubatur,) nubere velle, damnabile est. In the bond of matrimony (saith he) if chastity be kept, damnation is not feared, but in vidual & virginal continecie, an excellency of an higher reward is desired, which being desired & chosen, & offered by the dew of a vow, after that, not only not to marry, but also, (though no marriage be, only to have a will & a desire to mary, is damnable. which saying he groundeth moreover, upon the apostles own words before recited. Wherefore sithen these four pointis are all true, sithen we secular priests, not withstanding our silence, do vow chastity, sithen by god's law it may be gathered, that we ought to vow chastity, lithen by god's grace we may keep the vow of chastity, & sithen we do grievously offend god in breach of the vow of chastity, therefore, for a redress here of, I can see no better means & ways, than th'advice & council which the prophet Esdras once 
iij. Esd. ix  used with thIsrsaelites in a case not all unlike. What time thisraelites had married heathen & out landishe wives, uxores alienigenas, contrary to the commandment of god, god being highly displeased with them for the sane, Esdras (the Israelites being gathered together) spoke unto them in effect after this sort. brethren (saith he) sithen you have done wikkedly, in that you have married heathen & outlandish wives, & therein have increased the sin of Israel, & have highly displeased god, now shall I tell you, what is to be done of your part, for pacifying gods in dignation & wrath towardis you. Nunc date confessionem▪ Acknowledge 
iij. Esd. ix  you now your offence, be sorry for the same and separate yourself again from your heathen & outlandish wives. Than all that were offenders, answering again with one accord, said sicut dixisti, faciemus, Even according to thy advertisement, so will we do, o Esdras. We acknowledge our offence, we have done wickedly, we are sorry for the same, we are content to separate ourselves again from our heathen and outlandish wives. So did they in conclusion, and all was well. Even after the same sort my good brethren, you that are votary priests and have married, though not heathen and outlandish wives (as the Israelites did,) yet at least unlawful wives, contrary to your former vow, wherein you have displeased god, and offended the world, follow you now, the wholesome council of the prophet Esdras, say on a gods name with the Israelites, be not a shamed. We acknowledge our offence, we have done amiss, we are sorry for it, and we are content to separate ourselves from our unlawful wives. say this, and do this. and so doing, you shall both pacify god, and some what satisfy the world also. Policarpus that holy martyr, scholar to S. john the evangelist, when he hard by his time never so little disorder concerning the mislevinge & ill manners of men, he was wont, (as Histories maketh 
Eccl. his. l. v. ca xx  mention,) to shut his earꝭ, to hide his face & to cry out, after this sort: deus bone, in quae tempora me reser●asti? O good lord, unto what time hast thou reserved me? What would this Policarpus say (think you) if he were now a live, and hard thenormities of our time: if he hard the marriages of priests monkꝭ, friars, nuns: The multitude of divorces, through out all the realm: the swearing, perjury, blasphemy, and usury of many a one: the bieng, & selling of temporal offices: the like merchandise, & chopping, of spiritual livingꝭ: The bribrie & extorsion of the rich: Their pouling & peeling of the poor: Their doubling & trebling of rents, & rearing of immeasurable fines: Their letting down of hospitality: Thimpacientnes of the poor, uttered by rebellion, and tumultꝭ: the disobedience, & contempt of the same, towards the magistratꝭ: If he hard again the fervour of devotion so sore cooled that it is almost quenched: The pulling down of gods houses, & hospitals: the defacing of churches, in spoiling their goods & ornaments: the breaking down of altars: the throwing down of crosses: the casting out of Images: the burning of tried holy relics: the contempt of holy daiꝭ: the annulling of vigilles: the breaking of Lent fast, & i●●bring days: with a numbered of other enormities more: of whom, because their is no end, I will make and end of rehearsal, If this holy martyr Policarpus, I say, were now a live, and hard all this, he would undoubtedly stop his ears, hide his face and cry out, O caelum: o terra: o tempora: o mores▪ O heaven: o earth: o times: o manners. Out alas alas that ever I was borne, to see this day. Wherefore, to conclude this part this being thus, thenormities of living being such among us now, or of late, as hath been recited, and the saying of him, that is truth, being true, (as it can not be untrue▪) Quoniam abundavit iniquitas, refriges cit charitas multorum, because iniquity hath abounded, the charity of many waxeth could, therefore our mother the holy catholic church, may have just occasion to repair to the heavenly phicision her spouse, and say the words of my theme. Dne filia mea modo defuncta est, sed. etc. Lord, my daughter the church of England, as touching the life of charity, and good living, she is even now (in a part) deceased and dead, but come▪ lay thy most gracious hand on her and she shall revive.  
NOw that you have heard the death of this daughter, first by defection from her mother, then after by misbeleving, & last of all by misliving, now shall you hear briefly, the laying on of the hand of God, for her resuscitation & reviving again The holy scripture makes mention of the laying on of the hand of God, by ii manner of ways: other by vengeance & correction, other by mercy, & grace. The hand of God's vengeance, & correction, it hath been laid on commonly, upon many of the spoilers, tyrants, & ꝑsecutors of Christ's church. As for example Heliodorus that spoiler & rifeler, did 
two. Mac. iij  not he feel the hand of god's vengeance & corection laid on him when (for that he attempted to spoil the temple of jerusalem, & the jewel house of the same) he was deadly whipped and scourged of ii goodly personages, sent from above for the purpose? Nabugodonozor that spoiler, & rifler, did not he feel 
Danie. iiij  the hand of God's vengeance, & correction laid on him, when (for that he despised to redeem his spoil & other his offences, by the counsel of the prophet Daniel, vaunting of his glory, & his building of babylon, in the power, and strength of his own hand) he was deposed from his Kingdom: cast out of men's company: turned from a man to a beast: fed on hay, as beasts do, for the space of vii years together, till his hear greewe out, like eagles feathers, & his nails like birds claws? Balthazer son 
Danie. v.  to Nabugodonozor that spoiler & rifeler, did not he feel the hand of God's vengeance, & correction laid on him, when, (for that he, with his nobles, his. M. lords, & concubines, presumed arrogantly to drink in the hallowed vessels of gold & silver, taken out of the temple of jerusalem by his father) he was bereft, not only of his kingdom, but also of his life, the hand writing his judgement in the wall, Mane, Thechel, Phares? Antiochus that tyrant and persecutor, did not he feel the hand of God's vengeance and correction laid on him, wh● (for that he was so lofty, and proud, that he thought himself able to make the sea to be walked 
●: Mac. v.  on, & the earth to be sailed on, & (as though he would have been God himself) laboured by all 
ij. Ma. ix  means he ●uld to destroy gods honour, glory, and Religion in jury) he was stricken with an incurable privy plague in his bowels, foul worms bredig in his body, with such a foul filthy stench breathing from him, that all his whole host much loathed, shunned and abhorred his presence? Herode that tyrant, and persecutor, and cruel murderer of innocentes, did not he feel the hand of God's vengeance, and correction laid on him, when 
Acto. xii.  he, (sitting in his royal throne, most royally appareled, taking Godly honour upon him, robbed God of his Glory,) was stricken by thangel of God, & most miserably eatenn up of worms, and vermin? Nicanor that tyrant, and persecutor, did not he feel the hand of God's vengeance, and correction laid on him, when, (for that he, in pride of heart, lifted 
ij. Ma. xv  up his hand against the holy temple of God, blaspheming it, & threatening the destruction thereof) he had that hand of his with his head, hanged up, before the temple, and that blasphemous tongue of his, minced in pieces, and cast to birds?  
julian the Apostata that 
Chro. Cairo. Mais.  tyrant and persecutor, did not he tele the hand of god's vengeance, and correction, laid on him, when, (for that he forbade the christians the use of schools, of baths, of warfare, of bearing office, of possessions: slew many a one: cast vowed virgins to be devoured of swine, their bealies burst up, & filled with Barleie: spoiled many a church: abused the holy vessels most unseemly: and defoiled the holy altars with his own urine, saying in despite: En, quibus Mariae filio sacrificant: Behold thaltars, whereon they sacrifice to the son of Marie), he was wretchedly slain in the field, & out of his deadly wound, gathering an handful of blood, cast it abroad, and with horrible blasphemy ended his life, saying: vicisti Galilee: O thou Galileon, O thou of Galilee, thou hast overcome? Constantius the vi. son to Leo, that tyrant & ꝑsecutor, & most pervert of all before him, did not he feel the hand of God's vengeance, laid on him, When, (for that he showed himself a mortali enemy to God, to our lady, to all 
Chro. Mass.  saints, and to all Christians: burned up the holy scriptures: could in no wise abide the name of Marie: commanded all saints to be contemned: enforced the christians thereunto with unspeakable torments: made monasteries dwelling places for soldiers: slew monks, nuns and all religious persons, with most cruel deaths, as many as refused to marry,) he died to to miserably & horribly to be recited? The hand of god's vengeance and correction it hath been laid on also upon many of the miscreants, misbelievers, and heretics from time to time. For, lighted not it upon Arrius that 
Ecls. hist li. x ca x●ij  arch-heretic, when he suffered a most strange and horrible death, voiding out all his bowels▪ guts, and paunch downwards per secessum? Lighted not it upon Olympus, 
Chro. Mais.  that arrant Arriane, when he suffered a most terrible, and sudden death, A fiery dart casten down suddenly from heaven, and consuming him up clean to ashes? lighted not it upon 
Chro. Cairo.  Cerynthus that notable heretic, when, (as he was bathing himself in a house, & there was besily uttering most blasphemous words against the holy trinity) the house forthwith fell down upon him & all to crushed him to death? Lighted not it upon 
Ecls: hist. liv ca xvi  Montanus that proud, and presunteous heretic, when he, (with his two Prophetesses Maximilla, and Priscilla, by thin spiration of the same spirit which inspired them to their heresies, desperately hung themselves all three together, as it were for companies sake? And this very hand of God's vengeance, and Correction, it hath been somewhat of late years laid on, even upon this daughter, this realm of England also. For, what penury and ponertie, what hunger & famine, what Sedition and tumults, what Rebellion, and insurrections hath she sustained o'late? What corruption of Come, and infection of air, what pestilent agues, and sudden sweattes, what servile subjection, & ill governance of certain wicked rulers, briefly, what plague can there almost be reckoned up, but of late years she hath sustained some part thereof? What man can deny these manifest plagues, manifestly to come of God, for the manifest corection of this his daughter England, for the acknowledging of herself▪ For what be the plagues of God, if these be not?  
Wherefore, almighty God, like a good father, who, after he hath corrected his child, breaketh the rod, & showeth mercy to his child again, now that he hath plagued his daughter this Realm, though not sufficiently for her deserts, and hath broken the rod, our Assur, (which was virga furoris ●●●: the rod of our lords fury, God pardon his soul) almighty god, I say, intending now to lai on the hand of his endless mercy, and Grace, upon this dead Daughter, and to revive her again, he hath signified this his intent, and purpose unto us, and it were no more but even by that he hath sent to reign over us, such a merciful, and faithful: such a gracious, & verteons: such a goodly, & godly governess, & ruler. Quia. n. Deus dilexit populum suum 
iij. Re. x.  idcirco posuit eam principem super eum ut faciat judicium & justiciam. For, because God hath loved his people, therefore hath he set her to reign over them, to th'end she might execute judgement, and justice. What can be a more evident token and sign of God's mercy, and grace: God's favour, and love: towards this daughter England, then, after correction to send her at length such a Governess which should entre in miraculously, passing all Man's reason? such a judithe, as should cut of the head of Holofernes such an Esther, as should convert the wailing of the jews into rejoicing? Such a Mary, as by her pure virginity, & chaste continency, should confounded thunchaste incontinency, of all such as say, they can not live chastely, and continently? Briefly such an Helena, as should be an earnest restorer of the crucifix of Christ, and a speedy redresser of all things amiss, touching both faith, and manners, in every condition? For, as the most unjust and ungodly divorsement of the mother, that most noble, godly, and gracious Queen Katherine, of a blessed memory, from the crown was th'original cause of breach of all good order, all good living all good believing, all godliness, and goodness, So doubtless by God's grace, shall the rightful restitution of the daughter our most noble godly, and gracious Queen Mary, to the crown, be thoccasion of restoring again, all good order, all good living, all good believing, all godliness, and goodness. Venient nobis omnia bona parit cunilla. Together with her grace, shall come unto us, mercy, and verity, meeting together: justice, & peace embracing one another: plenty, health, wealth, briefly all things that good are▪ So that, after her grace hath here played her part a while (as she hath already most graciously began,) God shall then extend his most gracious hand, over this dead dough doughter this realm, and shall say to her, as he said to the daughter of jairus, in the dependence of the Gospel of this day, Puella tibi dico, surge. Thou damosel England, to thee, I say, arise. Arise England, from the death of misleving. Arise England from the death of misbeleving: Arise England, from the deadly defection, & contempt, of thy mother the holy catholic church. Arise England, I say, arise▪ then shall this daughter England forthwith revive in spirit, quicken in soul, & walk forth, in the path of virtue. And as the daughter of jairus, in declaration and proof of her corporal reviving, did eat corporal food, so shall this daughter England, in declaration, & proof of her spiritual reviving, eat spiritual food, the food of the soul, the most holy sacrament of tha●ter, in that very self same faith, & belief, that her mother, the whole holy Catholic church, hath therein. God grasit this to come to pass, and that with speed.  

¶ Now one word for a conclusion, and so an end.  
I Read in Titus Livius, that 
l. i dec. iij  on a time, when the Romans were grievously offended with the Carthaginiens for breach of a certain league, that was between them, One Quintus Fabius, being sent from Rome, as an Ambassador to Chartage, to expostulat with them for the injuries done, assoon as he was admitted into the counsel house gathering his gown together in manner of a lap, in few words he doth his message after this sort. What need any circumstance, tarriance, or delay (saith he) O you counsellors of Charthage? In this lap of mine, I have brought you hear, both battle, and peace: whether you list, chose and have: chose battle, and have battle: chose peace, and have peace: come of at ones. When the counsellors of Chartage, setting light of the matter, cried together with one voice, Sir, give whether you list, we pass not on it, No (saith Fabius' thambassador) pass you no more on the matter? then battle have you: them battle upon you: then open battle do I pronounce and bid unto you. And with that, he cast abroad the lap of his gown, with such a vehemency, terribleness, and horror, even as though he had brought very battle in his lap in deed. Euenso good brethren, for as much as your father God almighty God, & your mother the holy catholic church, are both no less grievously offended with you, at this present, for the breach of the league & promiss every one of you made to them in your baptism, (which league and promise you have sore broken, through defection, misbeleving, and mislevinge, I, although most unworthy such an high function, being minimus apostolorum, imo minor minimo, & qui non sum dignus, vocari a postolus, yet am I come this 
i Cor. xv  day, as sent from them unto you, as a messenger, and as an imbassader. And, to use few words with you, my message is this. In this lap of mine, I have brought you here, both benediction & malediction: both life, and death: both salvation, and damnation: benediction life and salvation, if you return, and repair the league: malediction, death, and damnation, if you do the contrary. Now whether you list, chose & have. But if you set light of the matter, as the Chartaginians did, passing not whether you have, passing not whether you return or no, than, malediction death and damnation have you, than, malediction, death and damnation upon you, then, malediction, death, and damnation, do I pronounce unto you, than, thus saith our lord Nisi conversi fueritis & cae. If 
Psal. seven.  you will not return, I have already unseabred, sharpened, & 
Eze. xxi. Psal. seven.  well scoured my sword: I have shaken my sword, I have bend my bow, and I have prepared my arrows, even as instruments of death against you. than, thus saith our lord: maledicti eritis in civitate etc. Cursed 
Deur. xxviij.  shall you be in the city: cursed in the field: cursed at your out going: coursed at your in coming: coursed shallbe the fruit of your body, the fruit of your land, the fruit of your cattle: coursed shallbe your basket, & your store. Than, thus saith our lord: Vaegenti 
Esa. i.  peccatrici etc. Woe be to this sinful nation: woe be to this froward generation: woe be to these unnatural children: woe, woe, woe, be to all the inhabitants 
Apo. xxi  of England. Than, thus saith our lord: Ite maledicti etc. 
Mat. xxv.  Go you cursed in to the everlasting fire, which was prepared for the devil, and his angels: where, in the fiery furnes, and bourning lake, is weeping, 
apoc. xxi Luc. xiii. Psal. x. Marc. ix.  wailing, and gnashing of teeth: where, fire, brimstone, storm, tempest, & the worm of conscience, shallbe part of your torments: where, you shall burn in unsquenchable fire, 
Exo. xv. Hebr. vi.  for ever, and a day: inaeternun, & ultra. Atspero devobis viri fratres meliora, & quae uiciniora sunt saluti, tam & si ita loquimur. But I trust (dear brethren) better things of you, & things near to salvation, all though I thus speak. I trust you will return, you will repent, you will repair the league. And I trust you will most graciously hearken unto the cheerful consolation, & exhortation of your good mother the holy catholic church, besilye calling on you, and saying: Animaequior esto filia 
Baru. iiii.  mea, patienter sustineto, clamato ad dnm, & ipse eripiet te. Animaequior (inquam) esto, exhortatur●n te, quae te noninavit. Ego speravi ●naet̄nū salutem tuam, & veniet mihi gaudium super ea, ab aeterno salutari nostro. Emisi. n. te cum luctu, & ploratu, reducetautem te mihi dominus, cum gaudio & iucunditate in sempiternum. Sicut viderunt vicini dolentes, defectionem tuam a deo, si●uidebunt gaudentes, & in coelerita ●e conversionem tuam ad deum, quae superueniet tibicum honore magno, & splendoreaetnno▪ Sicut. n. fuit sensus tuus, ut aberrares a deo, sic deciestantum, iterum convertens, requires eum. Filicla mea quàm 
Gal. iiii.  iterum parturio donec formetur in ●e christus, venito ad me, & timorem domini docebo te. Revertere revertere 
Canti. vi.  filia mea, revertere revertere, ut intueamur te & cae. Be of good cheer (saith she) be of good 
Baru. iii●.  comfort o my daughter England, suffer patiently a while, cry on our lord, and he shall deliver the. Take a good heart unto thee, for she, who gave the thy name, doth exhort the so to do. I had always a good hoop of thy health, and a very joyfulness shall come unto me thereupon, from our everlasting saviour. For with weeping and wailing, did I let the go from me, but with joy and gladness shall our lord bring the again unto me, and that for evermore. Like as thy neighbours (the borderers about thee) were sorry to see thy defection from god, so shall they rejoice to see, & that with speed thy conversion again to god, which shall come unto thee, with great honour, and everlasting worship. For, like as thy sense hath led the away, and made the to swerver from god, so shalt thou now endeavour thyself, ten times more to turn and seek him again. O my little daughter England, 
Gal, iiii  of whom I travail again in birth, until Christ be fashioned in thee, come thou to me, & I shall teach thee, the fear of our lord. Return my daughter, 
Cant. vi  return: come home good daughter, come home: stray no len●ar abroad: leave that Babylonical strumpet, whose paps thou hast long sucked: acknowledge me again for thy mother, that thou mayst thereby, acknowledge god for thy father, and he thee, for his daughter, & mine. hither to your mother. And if you will this do, than, benediction, life, and salvation have you: than, benediction, life, & salvation upon you: than, benediction, life, & salvation do I pronounce unto you. Than, thus saith our lord. Sipoenitentian egerit 
Hier. viii  gens ista a malo suo, & caet: If this nation England will repent her, of her wickedness, than will I repent me also of the plague, which I thought to bring upon her, and will forget, 
Eze. 18.  and cast behind my back 
isaiah. ●●● Deut. 28.  all her offences. Than, thus saith our Lord: Benedicta eris o filia in civitare, & cae. Blessed shalt thou be o daughter England in the city: blessed in the field: blessed at thy out coming: blessed at thy ingoinge: blessed shallbe the fruit of thy belly, the fruit of thy ground, the fruit of thy cattle: blessed shall be thy basket, and thy store. Than, thus saith our Lord: Ego disposui tibi, sicut & caet. I 
Luc. xxij  have prepared for the o daughter, even as my father hath prepared for me, that thou mayst eat, and drink upon my table, in the kingdom of my father. Than, thus saith our Lord: Euge filia bona & fidelis, 
Mat. xxv.  quia & cae. Well, good daughter and faithful, because thou hast been faithful in little, I shall make the ruler over much: entre in to thy father's joy. Than, thus saith our Lord: Venito benedicta patris mei, & cae. Come thou blessed daughter of my father, and possess the kingdom, which was prepared for thee, before the beginning of the world. Wherein, is the glorious quire of the holy angels and archangels, melodiously singing: The rial college of the glad prophets exulting: The holy fellowship of the blessed apostles rejoicing: The noble army of constant Martyrs, with crowns of victory triumphing: The goodly society, of pure Virgins, in continency of body and soul, joyously solacinge. Wherein, of all degrees, orders, and sorts, is such passing abundant joy, such passing excellent bliss, such passing eminent jubilee, as no ieye can see, nor ear can hear, nor 
Esa. lxiiij i. cor. ij  tongue can tell, nor heart can think. which grant us all, he that suffered for us all. to whom, with the father, & the holy ghost, be all honour, glory, praise, power, & empery, for ever and ever Amen    

¶ Imprinted at London, within the late dissolved house, of the Grey Friars▪ by Roberte Caly. Anno domini ●533.