A SERMON PREACHED IN ITALIAN, By the most Reverend father, MARC ANTONY DE DOMINIS, Archb. of SPALLETO, the first Sunday in Aduent, ANNO 1617.  
In the Mercer's Chapel in London, to the Italians in that City, and many other Honourable auditors then assembled.  
Upon the 12. Verse of the 13. Chapter to the Romans, being part of the Epistle for that day.  
First published in ITALIAN by the Author, and thereout Translated into English.  
LONDON. Printed by JOHN BILL, M.DC.XVII.   
ROM. 13.12. 
The night is passed, the day is at hand: Let us therefore cast off the works of darkness, and let us put on the armour of light.  
IF in this present drooping, and dead time of the year it delights a man, after the longsome night, to behold the day, though most-what cloudy, and at the shortest, much more delightful must the same be in the most pleasurable seasons of the year, when the Sun being in his greatest strength, affordeth us long, and fair days, fit for many worthy employments. But if, immediately upon one of these i'll and tedious nights, there should shine forth an unexpected Summersday, which were never to be intercepted by any night, or winter, or irksomeness at all, how would we be taken with delight, and admiration. The blessed Apostle Saint Paul, after a very long & many ways darksome night, observing, that now there had approached both to himself, and to his dear brethren in Christ, a day in many respects most happy, which was to expect no night at all, with this congratulatory speech addresseth himself to them, and giveth this watchword, saying, Nox praecessit; dies autem appropinquavit. The night is past, and the day is at hand.  
With the same sentence may I fitly now furnish myself, in this my first speech, for an affectionate congratulation with you, my beloved brethren of Italy, and you my other auditors here assembled to hear me. Forasmuch as I have at this time set myself no other task, then to present in common mine own joys, together with yours: my coming into these parts being, not to teach others, but to be taught myself, not to be an instructor, but to be instructed, and set aright. Now therefore having undertaken, for satisfying the desire, and pious request of many, to speak unto you this day, and happily again hereafter in the like manner, I intent to hold myself to my wont simplicity of preaching, and plainness of style, and to keep aloof from all choice phrases, and affected strains of Italian elegancies, contenting myself rather to work upon the affections, then to satisfy the understanding.  
I resume therefore my Text, and say, Nox praecessit etc. The night is past, the day cometh on. Let us cast off the works of darkness, and put on the armour of light. These four brief propositions shall be the four points of this present Exercise.  

1 The first of the diverse mystical, and spiritual nights, which are said to be passed.  
2 The second of the diverse days opposite to those nights.  
3 The third of putting off darkness.  
4 The fourth of putting on light.   

But before we undertake the handling of these particulars, we are to present ourselves in hearty prayers before the throne of the divine Majesty, humbly requesting our heavenly Father, first to cast the tender eyes of his mercy upon his universal holy Church, and that it would please him by his spirit to unite all Christian Churches in the only, true, pure, and holy faith, to combine them in perfect charity, to extinguish all disunions, to make up all rents and schisms, to mollify all hardened hearts, that they may cast off their obstinacy, and lay aside all human respects, and designs; that so all obstacles, hindering this so important union, may be removed. Let us pray for all Christian Princes, that God would kindle in their hearts a fervent zeal to procure the general reformation of the Church, and to set forward this holy union. In special let us pray for his most excellent Majesty of Great Britain, the true Defender of the true ancient, pure, & holy, Catholic, and Apostolic faith: that God would in his own hands hold his majesties heart, and continue still turning, and plying it to his holy service, and to the accomplishing of whatsoever tendeth to the spiritual, and temporal good of this most flourishing kingdom: that he would give him a long and a prosperous life, and finally put Satan, and all his other enemies under his feet. He bless with all prosperity the Queen's Majesty: He with his grace assist the most noble Prince Charles, especially in these his tender years, which usually hold fast the first good impressions; Infuse, O Lord, into him fear of thy holy name, zeal of piety, and religion, and the imitation of the  and true Regal virtues of his Father. Pray we likewise for the most Illustrious, the Elector Frederick, Count Palatine, and the Lady Elizabeth, that God will make them fruitful parents of a blessed offspring. Pray we also for the most renowned State of Venice, that God would deliver them from all their enemies, and preserve them in their full liberty. God enlighten the minds of those wise and grave Senators, and give them understanding to know, and courage to execute whatsoever shall make for the advancement of his glory, service, and religion. Pray we for the most honourable Counsellors, Governors, and Magistrates whatsoever of these kingdoms, that God would power down of his spirit plentifully upon them, for the good guidance and government of this people. Let us pray for all Prelates, Priests, and Ministers of the holy Universal Church: In special for those that manage the spiritual affairs in these kingdoms, that they may perform their service to God, and to his holy Church with true zeal, and an upright heart. Let us pray for all the Nobility of these kingdoms, that God would keep and maintain them in their due fealty toward God, and toward their King, and always incline their hearts to good, and holy designs. Pray we for all the people, that God would bless them with all abundance of spiritual, and temporal blessings. Lastly let us pray, that God would grant me such grace, that, in publishing his sacred word, I may both myself reap inwardly true spiritual fruit, and reach forth the like to this honourable audience. For all these things let us devoutly say that Prayer, which our Lord JESUS CHRIST hath taught us. Our Father, etc.   

THE no less enlightened, than beloved Disciple of our Saviour, Saint john the Apostle, Evangelist, & Prophet, intending to comprise in a very small abridgement, the whole doctrine of the Gospel, and to show what was the aim, and scope, whereto all evangelical preaching must tend, insisted upon two brief propositions combined together, but by relation of contrariety; the one affirmative, the other negative, both concerning God. And before he sets them forth, in his first Epistle he premiseth a fair troup to make way for them. Quod fuit ab initio etc. 
john 1.1.  That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life. For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us. And yet, not content with this great preparation, he repeateth again, and saith, That, which we have seen, and heard, declare we unto you, that ye also may have fellowship with us; and our fellowship is with the Father, and with his son jesus Christ. Now therefore having awakened us with touching upon the exceeding benefit of being received into fellowship with the holy Apostles, by receiving that, which he thus propoundeth to us; let him say at the last, what this is of so great importance, which was from the beginning, that is, from beyond all eternity: which the holy Apostles had heard, and handled with their hands, which should bring us eternal life, and which they were to preach, and teach throughout the world: Let him say, and declare it in a word, we will hear it. Ethaec est annunciatio etc. This is the message, which we have heard, and declare unto you. Well: Blessed Saint john, we are ready, and prepared to hear this your admirable and mysterious message: unfold at length that, which you have heard, and learned, and received to report unto us. Behold, here it followeth in few words: Quoniam Deus lux est; & in eo tenebrae non sunt ullae; That God is light, and in him there is no darkness at all. Behold this is the abstract, and sum of our faith, That God is light without darkness. Therefore our eternal salvation consisteth in receiving this light, and in casting out darkness. Deus lux est etc. God is light.  
If God himself be light, what marvel then, that he so delighteth to employ himself about light. The first inward Word, which God from all eternity brought forth within himself, what was it but his substantial, eternal word, his only begotten son, whom we know to be Lumen de lumine, light of light. Lux vera, quae illuminat etc. 
john 1.  The true light, which enlighteneth every man that cometh into the world. Likewise the first external word of God, which he uttered out of himself after an eternity of silence, was this, Fiat lux, Let there be light. Light, a creature so beloved of the Creator, that he thought good to bestow this one and only quality as a sufficient dowry on the heavenly bodies, which are the most noble and exalted creatures in all the rank of sensible substances. But will ye yet further observe, how great a friend God is to light, and enemy to darkness? Behold he would not suffer his new framed material world to remain without light so much as the three first days of the Creation. 
Genes. 1.1.  The Sun and Moon the two great lights, together with the other lesser lights of the stars, were to be made the fourth day: and yet, because in this mean while darkness was upon the face of the deep, in the first distinguishing of things out of the confused lump, God, as enemy of this darkness, said, Let there be light; and there was light. Light the first borne of all the visible creatures: light, which hath no positive contrary in nature: light, which displayeth itself to all, and maketh all things else manifest: light, which pierceth every transparent body though most : light, the joy of the eyes, and comfort of every afflicted heart. Quale gaudium est mihi, qui in tenebris sedeo, & lumen coeli nen video? What joy can I take, that sit in darkness, and behold not the light of heaven? said good old Tobia, when he was blind: Light, which transfuseth itself in a moment: light, which cannot be defiled by the touch of things impure: light, which giveth life to all colours, and actuateth them: light, the mother of all beauties, and ornaments of this sensible world. The Rainbow maketh a goodly show being guarded, and striped with so many, and so amiable colours, which in truth are nothing else, but the light of the Sun reflected from dewy clouds, and by divers composures of more, or less opacity reduced to such variety of colours. And generally all colours, which cloth with such beauty the best visible bodies, and represent them to the eye with delight, what are they else, but mixtures of the lightsome elements with the obscure. To conclude, light may by way of resemblance, and participation be accounted a divine thing, inasmuch as God is light, and in him there is no darkness. And therefore as soon, as God had created the light, the pen of the Holy Ghost testifieth, that God saw the light that it was good, and divided the light from the darkness. Upon the achievement of every other days work, the Scripture closeth up with this, Et vidit Deus, quod esset bonum; And God saw that it was good. But upon the work of the first day, wholly employed in creating light only, the addition is more special; Et vidit Deus lucem, quod esset bona; And God saw the light that it was good. But as for darkness, that being interchangeably to accompany the light for the bringing in of night, indeed there followeth God's both separation, and nomination of them both; Divisit Deus, & vocavit Deus: God separated the light from the darkness, and God calleth the light Day, and the darkness Night. But upon this the Scripture doth not add, that God saw that it was good; because (it is S. 
Aug. de Gen. ad lit. cap. 17.  Augustine's argute collection) God, as a special lover of the light and hater of darkness, gave to the light only this approbation, and praise, Quod erat bona, that it was good. But of the day and night coupled together, he would afford no such commendation, lest he should give to night and darkness the advancement of goodness. The reason is clear; for that Deus lux est, God is light, and in him there is no darkness, and he it is, that dwelleth in that light, which no man can approach unto.  
Well therefore might S. Paul frame this his congratulation with the faithful under the metaphor of light, and darkness, day, and night; Nox praecessit, dies autem appropinquavit; telling this, as most comfortable news, that a very longsome, and irksome night was overblown, and that a goodly fair day than had overtaken them. Procopius writeth, that near to the Pole, where the nights endure divers months long, the inhabitants in the end of such a night, at such time as the Sun useth to render himself to their view, get up their highest mountains, striving to have the first view of that most desired creature: and no sooner do they espy it, but they adorn themselves in their best attire, and with mutual joy and embraces congratulate, saying, Behold the Sun, the Sun appears; and so they invite and feast one another. And all this upon the view of the material Sun only. Another manner of feast, and joy it is, to which the Apostle here doth incite, and invite. Whilst in a mystical, and spiritual sense he proclaimeth to us, that, The night is passed, and the day come. Where he pointeth at the miseries of the continual, dreadful, and hideous nights then overpassed, and of the long & happy days brought unto us by that Sun, which knows no going down.  
Nox praecessit. Three kinds of nights are here understood by Saint Paul, whereof he joyed that they were overpassed. The first the night of ignorance, the second of sin, the third of negligence. To these, in regard of ourselves, and these times, I will add a fourth, the night of errors. So that of these the two first go before the receiving of the faith, namely the night of blinding ignorance, and tyrannising sin; the other two follow the faith received, namely stupefying negligence, and infecting error.  
Ye have often read, and many of you considered the strange manner of speech used in the holy Scriptures, in the distinction of the six days of the Creation. And the evening, and the morning, were the first day: Every day hath its night, the day goeth before, and the night followeth after, the morning maketh way for the evening. Surely nature requireth that the habit should precede the privation: Whereupon I conceive not to what purpose Aristotle puzzled himself, and troubled natural Philosophy, by shouldering in after Matter & Form, Privation for a third principle of natural bodies, unless he meant hereby, that whatsoever is generated, maketh a passage from not being unto being. But if so, yet this not being might well be termed negation rather than privation: Or rather by privation; perhaps the Philosopher would signify unto us the natural inclination of matter to receive a new form, which appetite is very improperly called privation. Now, as for the text Factum est vespere, & mane etc. It is enough for us, that it, being a phrase merely extraordinary, importeth a mystery. Too tedious should I be, if I should here propound all the divers opinions of the holy Fathers upon those words. But for as much as serveth my purpose, I doubt not, but that God in his intention was willing to make man wholly diurnal, and no whit participating of the night: For he created him right and just, and endued him with such gifts, whereby he might, if he would, have made to himself, and to all his posterity, a perpetual spiritual day, which should never have seen any night at all. But God (inasmuch as he foresaw, that wretched man would within a few hours after his creation abandon the light, and cast himself headlong into darkness) moved with compassion of him, in his determination provided a remedy, by destinating for man's sake his own son, the true light, and sun of righteousness to bring them from darkness to light, from night to day. And therefore it joys my heart to think how God ordained that (besides other mysterious interpretations) even for the shadowing out this then hidden mystery, the Scripture describing the beginning of the world should speak in this wise, Factum est vespere, & mane, intimating first the evening or night of man's misery, and then the morning or day of his redemption following. For as for his first estate of integrity and light, it was so short, that it is not to be accounted for a day in this kind. And so S. Paul here not varying from this our contemplation, rejoiceth that that night is passed, and this day arrived; saying, Nox praecessit, dies autem appropinquavit. The night is past, the day is at hand.  
By the first of these nights I mean ignorance, or small knowledge of things concerning God. But here it may be objected if S. Paul had written this Epistle to the converted Gentiles only, well might he understand by this night ignorance; but writing also to the jews then in Rome converted to Christianity, it seemeth that they could not then be taken to live in darkness, and in the night of ignorance. 
Psal. 76.1.  For Notus in judaea Deus. In jury is God known, his name is great in Israel. juda was his Sanctuary, 
Psal. 114.2.  and Israel his dominion. Which also was signified in Egypt, 
Exod. 10.  when there was palpable darkness throughout all that land, but in the land of Goshen, where the children of Israel dwelled, there was clear light. 
Isai 9.2.  The Prophet Isay spoke only of the Gentiles, when he said, The people that walked in darkness, have seen a great light, and they that dwelled in the land of the shadow of death, upon them hath the light shined. The jews had the Law, 
Cap. 3.  and the Prophets. To them (as Saint Paul witnesseth in this epistle) were committed the oracles of God. Yet notwithstanding, seeing that S. Paul hath made no such separation, nor distinction between jew and Gentile, but hath expressly proclaimed, that the Gospel is the power of God unto salvation to every believer, 
Rom 1.  to the jew first, and then to the Greek. For by it the righteousness of God is revecled from faith to faith; He intendeth therefore, that aswell the jew, as Gentile by the means of the Gospel only hath attained the true and perfect knowledge of God. So then the Gospel being this light, and day, for certain, Nox praecessit, The night is passed, not to the Gentiles only, but also to the jews. For if we consider the knowledge, which was to be found either in jury, or among the Gentiles before the coming of Christ, that, in respect of the knowledge of God and of heavenly things, was very small and shallow, whereupon it might worthily be called night in comparison of the clear day of the Gospel. As for the Law, who knows not that it was Vmbra futurorum, 
Heb. 10.1.  The shadow of things to come, as S. Paul calleth it? And if it were a shadow, it did partake of the nature of night. In the Old Testament the mystery of the Trinity is very obscurely alluded unto. And as for that of the Incarnation, if it had been ordinarily understood of the jews, they would not have made such resistance against Christ. Now therefore because both jew, & Gentile before the coming of Christ were very weak, and wanted the perfect knowledge of God, S. Paul here sayeth to them both, Nox praecessit, The night is gone. The Prophet Isai foretelleth it, and the Evangelist S. Matthew confirmeth it, what was the measure of the true knowledge of God as well among the jews, as Gentiles, at the time when the Redeemer came into the world. 
Matth. 12.20.  A bruised reed shall he not break, and the smoking flax shall he not quench. Our Saviour Christ did find judaea to be a broken reed, whereby is insinuated, (according to the exposition of my countryman Saint Hierome) that the jew was not at that time so loudly sounding in setting forth the glory of God, as formerly they were. And in truth that people then (as also at this day far more miserably) was more guided by the superstitious traditions of their vain Rabbins, then by the holy Scriptures. Wherewith our Saviour also upbraided them, saying, Why do ye by your traditions transgress God's Commandment? And the very same now adays is to be found under the Papacy; where much more account is made of the Pope's commandments, then of Gods; The committing of adultery being reputed galantery, but the eating of flesh upon a Friday, a sacrilege worthy of faggot and fire. As for the Gentiles, Christ found them to be linum fumigans, smothering flax, not altogether put out, but somewhat smoking, by reason of that small and weak knowledge of God, which the glimpse of the Law of Nature afforded them. And therefore in conclusion, an universal and common night did overspread all, both jew, and Gentile. And if Zachary the father of the great Baptist had not acknowledged the nightly darkness, wherein both himself, and the rest of that people remained, he would not havesung, that Christ was the day spring from on High, To give light to them that sit in darkness, and in the shadow of death, and to guide our feet into the way of peace. Surely that, 
job 36.32.  which we read in the book of job may be truly understood as well of judaisme, as of Gentilism; And this it is, In manibus abscondit lucem, & praecepit ei, ut rursus adveniat; He bideth the light in his hands, and commandeth it to come again. Whereby is given us to understand, that God, before that he sent the Light of his own Son into the world, did hold the light of the knowledge of God clasped up in his hand, so that, howsoeversome glimmering beams darted forth through the cliffs from between the fingers, yet he did reserve the wide opening of his hand till the fullness of time; and therefore then he commanded this light utrursus adveniat, to come again at that time when S. Paul should shortly after proclaim, Nox praecessit.  
But if by this night we will understand the true and total darkness of Infidelity, then are we to say, that the Apostle doth not here mean the ancient bypassed times before the coming of Christ, but rather the very time wherein our Saviour lived in his flesh upon the earth, and when the Gospel was first published by the Apostles. In a word here is especially to be understood that estate, wherein the new Christians of Rome (aswell jews, as Gentiles) were immediately before their conversion to the Gospel, which was indeed an utter darkness of night. What else were the Gentiles of that time in Rome, and throughout the whole world, but Idolaters? And as for the jews, had not they then crucified our Lord and Saviour? Had not they then rejected their Messiah? Did not they then remain with the veil over their hearts? 
2. Cor. 3.  And what greater infidelity, than not to receive Christ? Nay, to persecute him in his members? Even in this night S. Paul accounted himself to have been: And worthily; For he testifieth of himself, that he was formerly a blasphemer, 
2. Tim. 1. Galat. 1.  and a persecuter, and iniunious; and that he persecuted the Church of God beyond measure, and wasted it. Out of the lump of these hardened, and blinded jews, came the remnant of these, which embraced the Christian religion. And therefore with good reason of these, as so of himself, S. Paul said, Nox praecessit, To us, and in special to me, the night is passed.  
The second night, whereof S. Paul would here be understood, is the night of reigning sin; and this was most common both among the jews, and Gentiles. How heinous and filthy the enormities of the Gentiles were, especially in Rome, may appear by the particular, and even loathsome catalogue recorded by S. Paul in this Epistle. Wherefore God gave them up to their hearts lusts, 
Rom. 1.  unto uncleanness, to defile their own bodies between themselves: who turned the truth of God into a lie, and worshipped, and served the creature. Wherefore God gave them up to vile affections of most abominable sins. And delivered them up to a reprobate mind, to do those things which are not convenient. Being filled with all unrighteousness, formcation, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, implacable, unmerciful. Surely either S. Paul prophetically describeth the enormous sins, and most corrupt manners of Rome, as it stands in our times: Or else Rome, as now it is, and hath been for some ages past, hath undertaken to be in all points like to heathenish Rome, as it was in S. Paul's time. The manifold wickednesses of the now Rome could not be more exactly pencelled, and drawn out to life, then by that, which the Apostle here particularizeth. O dreadful night! o palpable darkness! o untolerable blindness! Verily such impieties, and impurities conclude, that as yet the first night of the want of the knowledge of God remaineth there, Inasmuch as so hideous sins are proper to the Heathen, as the same Apostle witnesseth, Sicut & Gentes; As the Gentiles, 
2. Thess. 4.5. Ephes. 4.17.  which know not God. Non ambuletis sicut & Gentes &c. That ye walk not as the Gentiles walk, in the vanity of their minds, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart: Who being past feeling, have given themselves over unto lassciviousnesse, to work all uncleanness with greediness. Certainly such life and manners, which are very ordinary and common in the Court of Rome (yet I except whatsoever good men are there) do infer, that according to the Apostles intimation, the knowledge of God, and hope of everlasting life is not to be found among them. Edamus, bibamus, cras moriemur. Let us eat and drink to day, for we shall die to morrow. And yet they most of all should open their eyes, and mend their manners. Thus therefore to the Gentiles made Christians, Nox praecessit, The night of grievous offences is past. Neither yet were the jews out of the shade of this night; Qui alios doces, teipsum non doces? 
Rom. 2.  Thou which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the Law, through breaking the Law, dishonourest thou God? For the name of God is blasphemed among the Gentiles through you.  
There is no difference, 
Rom. 3.  for all have sinned, and come short of the glory of God. All therefore were over clouded with this night of most grievous sins. We have proved both jews and Gentiles to be all under sin, as it is written, They are all gone out of the way, they are all become unprofitable, there is none that doth good no not one.  
Now what is the night? Nothing else, but the absence of the Sun. And what else, but sin, 
Wisd. 1.  driveth the Sun of righteousness Christ jesus from our souls. In malevolam animam non intrabit Sapientiae, nec habitabit in corpore subdito peccatis: Wisdom will not enter into a malicious soul, nor dwell in a body subjecteth to sin. What is the night? It is the shadow of the earth interposing itself between us and the Sun. And what else is sin, but a dark, and gross obstacle intercepting the beams of the invisible Sun, so that they cannot pierce down to us? 
Isay 59.2.  Your transgressions have made a separation between God and you, and your sins have hid his face from you. What is the night? It is a season unfit for travailers other than those, that are willing to lose their way, and to adventure their necks in headlong downefals. And what else is sin, but a wandering from the way that leadeth to heaven, and a downright gallop into the pit of hell? 
Psalm. 81.23.  Dimisi eos secundum desideria cordis ipsorum; ibunt in adinuentionibus suis. I gave them up to their own hearts lusts, and they will walk in their own inventions. 
Prou. 18.3.  Improbus cum in profundum venerit peccatorum contemnit: sed sequitur eum ignominia & opprobrium. When the wicked man cometh into the depth of sin, he groweth to contempt, but shame and reproach follow him. Of this night also S. Paul here said, The night is passed: For they were now washed and cleansed from their sins, and had their members also mortified; as I shall touch in considering the day opposite to this night.  
The third night, which S. Paul here had an eye unto, was the night of negligence, and dullness. Nay it may seem, that he had principal respect hereunto: For being that he spoke to the Romans already converted to Christ, whose faith also he said to have been spoken of throughout the whole world; 
Rom. 1.  they therefore were out of the night of infidelity. delity. Of whom also he had said, that they were freely justified by God's grace, 
Rom. 3.24.  through the redemption, that is in jesus Christ.— by faith in his blood, to declare his righteousness for the remission of sins past. And therefore now they being justified, and out of the night of sin, yet the Apostle in this chapter saith to them, It is now high time for us to awake from sleep. They were therefore yet asleep, and so remained in a certain kind of night, though they had overpassed the two former nights, whereof I have spoken. And of this third night the Apostles meaning is, that it is not entirely passed over: but he exhorteth them to endeavour, and strive to shake off this sleep, and to drive away this night also, as formerly by God's grace they had worn out the other two nights of ignorance, and of sin, He therefore urgeth them to rouse up themselves from spiritual sloth, and drowsiness, and to become watchful in things pertaining to their salvation. This night will be more evident by our mention of the day opposite hereunto.  
I pass therefore to the fourth night, from which God out of his infinite bounty hath freed us in these times. Concerning which, I may say with S. Paul, on mine own behalf, and yours (my brethren of Italy, whom God hath blessed with the clear light of the truth) Nox praecessit, The night is past. And for this I make such congratulation as may serve, not to insult upon others, or proudly to glory in ourselves, but to render due thanks to the Almighty, and to stir up our affections to compassionate our brethren, who yet remain in no small danger, lying in the deep darksome night of many errors, though professing the Christian faith. Surely a night so much the more dangerous, in that those poor souls deem themselves only to enjoy the Light, and dream that all others, who adhere not to their part, remain in darkness, 
Isa. 5.  Et dicunt bonum malum etc. And call good evil, and evil good, accounting light to be darkness, and darkness light.  
The Church of God is said to be Castrorum acies ordinata; An army set in array. 
Cant. 6.3. job 7.  And in truth the whole life of man is a warfare upon earth. But this warfare of the Church, and this mighty Army in my opinion may be more fitly resembled to an Armada on the Sea, then to a march on the land. In which regard the Church is called, A Merchant's ship bringing food from a far. 
Prou. 31.14.  And our Saviour Christ being in a ship did then most lively represent his Church, 
Luke 5.3.  as is very elegantly declared by the holy Fathers. Christ hath his Navy of many ships of war, that is, a collection of many particular Churches, whereof he is the Head, and General. Against this Navy there are in the sea of this world openly set out many other ships of war under the conduct of the Devil, which are the troops of diabolical sects, and superstitious Infidels, the enemies of Christ. And in this warfare I, to my great grief, behold the ships that are under the same Captain, and Commander our Saviour Christ, to pursue one another with no less, nay perhaps with more hatred, then if they were indeed the ships of the enemy. The Church of Rome, and those that follow the conduct of it, hate to the death the Reformed Churches. And the Reformed hate them. I would feign set you right, my Auditors, in a great, and very common mistake, if so be that ye think the Reformed Religion to be another Religion wholly differing from the Roman. The Religion of both is in the main essentials and fundamentals the very same. Both have the same Christ for their Lord and Master; both the same baptism; both are founded by the same Apostles; both have and profess the same Gospel. But to the end we may understand the estate of both the Roman, and Reformed Churches, I mean to hold myself to my similitude of ships, and Navigation. The voyage of the Militant Church is a continual sailing in the Ocean of this world, amids a thousand shelves, and rocks, gulfs, and quicksands, where no shore, nor land at all is to be seen. For our pilgrimage here is in faith, and tendeth to the attaining of things invisible. We walk by faith, 
2. Cor. 5.7.  and not by sight. We see now through a glass darkly, 
1. Cor. 13.12.  but then we shall behold face to face. 
2. Cor. 4.18.  We look not on the things, that are seen, but on the things, that are not seen. For the things, which are seen, are temporal: but the things, which are not seen, are eternal. And the Navigation, wherein the Church Militant is employed, tendeth to Spiritual things, which are not seen. And surely in Sea voyages amidst the main, where no land mark can be seen for the direction of the ship, the only certain means of guidance for Navigation consisteth in the using of a good Compass, having a Needle well touched with the Loadstone, as also in having a Ship man's Card, or Sea map justly quartered, and coasted. He that without these, or with a false Compass, or Map, saileth out of all sight of shore, may be said to wander in utter darkness, and midnight, though it be at noontide; And contrary wise, he that is furnished with a true Compass, though he sail in the deep of Sea, and of night, yet he enjoyeth the day, and cleareeth his passage at all occasions. Now for the difference of the Reformed Ships, and the Roman, it is not in the bottom, nor in the tackeling, but only in the Compass. The Roman ship is a good Vessel, well built, not rotten, nor fallen in pieces; it is well furnished with Masts, with Yards, with Cordage, with Cables, with Anchors; it hath an excellent Sea-mappe: the passengers, and common soldiers in it are all under the colours of one and the same General, our Saviour Christ. And in these there is no difference between this Ship, and the reformed. But I find one main difference between them, whence also arise an innumerable other disparities, and it is, that the Pilot, who sits at the stern of the Roman ship, having thrown aside the ordinary Compass, and leaving the use of the approved Sea-mappe, hath out of his own capricious conceit devised a new Card, and contrived a newfound Compass of his own, whose needle hath no aspect toward the Pole, or touch at all of the Loadstone. Suitable also hereto hath he out of his own head framed certain Cardinal winds, which serve only for his Card. Nay (which is worse than this) he hath intruded into the possession of governing the helms of all the ships, that road in his company, and from every of them he hath taken away the use of the ordinary Compass, and beating the Mariners, and over awing them by tyranny (who otherwise would do well, and perform their office aright) will have no nay, but all those ships must dance attendance after his. And so, for that he useth no true Compass, nor Card, he ringleads them all to wrack, and they follow him fast enough without light through the thickest darkness.  
For the unfolding of this Metaphor, I say in a word, that the Bishop of Rome at this present, and for many ages past, leaving the traveler's true Sea-card, the holy Scriptures, and the unmovable North-Pole, the aim at Heaven and heavenly things; and propounding to himself one only Port, his own greatness, and temporal pomp, hath in his devised Compass quartered out his own counterfeit winds, which must blow for that haven; they are dominion over all other Churches, mastery over the Keys, infallibility of his judgement, and authority in things Temporal, even over Princes. And as for the poor passengers, and common soldiers, who are transported, and blindly clapped up under the hatches in these wandering ships, he hath, to amuse them, added in his false Card many bastard winds, painted out in guilded, and flourished lines; namely, our own, and others merits, Invocation of Saints, religious worship of Images, the treasure of Indulgences, efficacy of Masses, and of Priestly absolutions, Agnus Dei's, hallowed Beads, holy Water. By these, and other such winds never found in the ancient true Compasses, and whereof the ancient Pilots of the holy Church never heard any news; by these blasts will he have his followers to sail, whereby they are carried headlong into many most important errors. The only cause of all this mischief is that Archpilot. For if he were removed, or could be persuaded to leave his own monstrous chimerical Compass, and to betake himself to the usual and ancient guide, presently defacing all those false winds, verily the goodly fleet of the Catholic Church would easily be set right, and holding the safe and sure way (as the Reformed Companies have done) would approach to the true haven of eternal bliss. True it is, that these Reformed Churches, being misled by this wandering guide, did sometime follow that vain and deceitful Compass. But at length they have better bethought themselves and casting out that strange intruding Pilot, they have yielded up their ship to be governed by their own true Steersemen, such as God himself hath ordained. And so using the infallible Card of the holy Scriptures, and the true Compass quartered out into the four ancient Cardinal winds of the four first generull Counsels, and seconded with the under-windes of the holy Fathers, they make an happy voyage, and without wandering arrive at the appointed haven of salvation. And this is the miserable night of manifold errors, wherein so many poor souls suffer themselves to be hoodwinked, and lulled asleep: from which yet we are rescued by the Almighty hand of God. And therefore let us yield him all possible thanks, that This night is passed.  
If I should here enlarge myself, and insist upon the consideration of these forged misguiding blasts, to display all the particular errors, which make this cloudy night, I might encumber myself in a confused Chaos, out of which I could not get in many days, much less in the little portion of time allotted to this Exercise. Yet I can do no less now, then touch some of the most principal, and universal of them, out of which, as from a root, all the particular errors do spring.  
It is very much behoveful to the Pope for the maintaining himself in the forged greatness of his universal Vicarship of Christ, to hold the people in the deepest darkness of ignorance, and blindness, that possibly may be. To this purpose one main article, which he causeth to be taught in all the Church's subject to him, stands him in great stead; namely, that, for the saving of men's souls, an implicit faith sufficeth: whereby a man believeth all to be truth, whatsoever the holy Catholic Roman Church believeth, and maintaineth. And by this mean the Pope layeth open a way for himself to persuade the silly people, already blinded with this credence, to believe, and receive whatsoever he imposeth on them for his own advantage, and to make them admit for an article of faith, that he is the only vicar of Christ: that he cannot err in cathedra, judging out of his chair: that he is the Lord paramount of the whole Church: that the keys, and treasure of holy Church are in his hands only: that he hath power to depose Kings from their Thrones, and to discharge their subjects of their oath of fealty; and infinite other such fopperies: for the maintenance whereof, many wretches cast away their souls. And by degrees it will come to that pass one day, that he will make himself to be adored for a God upon earth. By this engine of implicit faith, he barreth up the way to the people, so that they cannot come to descry his inventions, as long as they make it a scruple of conscience to examine, or consider what truth may be in such determinations, which are made by him for his own advantage only, and not for their soul's health. In this mean while the poor vulgar think, that they have as much faith, as will serve for their salvation; and yet in fine they will be found to have none at all. I believe that, which the Church believes. If I come not to particular articles, I yet believe nothing, but only am in a disposition to believe that, which the Church of Rome shall prescribe me, whether true, or false. Verily for any man to say, I believe that, which another man believeth, is as much, as if he said, I see that, which another man seethe, though my own eyes be shut. And as no man can be said to see, but only when the faculty of his own sight exerciseth its operation upon a particular object; so there is no actual believing, but when the understanding, and will do actually apprehend, and embrace the object of faith. There are under the Papacy, there are among the people many men endued by God with sufficient judgement and capacity to receive good instruction in many mysteries of our faith, if they had convenient means and opportunity to learn them: but by reason of this implied faith, they are not only kept from learning those things which they ought to know, but also a great number of them, and they not of the dullards, when they under a confused notion apprehend such articles, frame to themselves false, and erroneous conceits of them. How many being enwrapped in this implicit faith, and being otherwise able distinctly to understand, that there are in Christ two distinct natures, and but one only person, and that divine, yet think that Christ is man by an human person, and so are Nestorians? How many are there, that believe Christ to be a mere man, and so are Arians? How many believe that in Christ the divine and human natures are confounded into one nature? Innumerable such monsters of all heresies may be found under this Chimaera of involved faith. Besides this, the more to cherish these monstrous errors, the Pope's bar Christian people from all means of learning the verities of the Christian faith, forbidding them the use of the holy Scriptures in such language, as they may understand. For they are well assured, that the very vulgar would, by reading the Scriptures, discover the manifold devices, and tricks, wherewith the Popes, the Bishops, the Preachers, the Priests, and Friars delude the simple people, to draw money out of their purses, and to make themselves be thought so many Gods. If the people might be suffered to read the Scriptures in the mother tongue, they would find, that all the twelve Apostles had the same charge, in all respects, equal with S. Peter, of planting, & governing the Church. They would see, that in all the Bible there is nothing to be found for S. Peter's being at Rome, nor that he hath left any special charge with the Bishop of Rome. They would be advertised, that all Bishops succeed the Apostles in equal power among themselves, without subjection of one to another: And that the union of holy Church consisteth in the unity of faith, and in charity, whereby all Churches are combined, and embrace one the other, and not in being under any one visible head, but under Christ, the true, and only head of the Church. They would well know, that the Mass hath no other use, nor bringeth any other spiritual benefit, then to consecrate the holy Sacrament for Communion, and that only, when there are some, more, or less to communicate, that the pronouncing of some part aloud, and whispering the rest, so that the people hears it not, is but a mockery. Likewise that those mimical gestures with the hands, legs, and eyes serve for nothing, but to set the people on gazing in a wonderment. They would learn, that in the bread of the Eucharist there is the true body of Christ Sacramentally, and after a wonderful manner, which to us is inexplicable; but not in flesh and bones, with eyes, hands, and feet. Neither should they ever find, that that consecrated bread is to be adored for God, even as we adore not the water which represents the blood of Christ in baptism, although, by the power of God's grace, this water, and that bread in him that receiveth it worthily, work marvelous spiritual effects in the soul. They would understand, that Purgatory, being not once named, nor implied in the Scriptures, is an invention of the Priests, and Friars, to make men call for Masses, and to draw on payments, and oblations for the rescuing of souls out of Purgatory. Which device raiseth an income, whereby such a swarm of idlesbies (not only unprofitable to the Church, but also scandalous) are maintained, living in jollity, and wallowing in all uncleanness. These, and many other like truths would the people descry, if they might read the holy Scriptures, nor would they suffer themselves to be any longer deceived, and fuddled up in that dark cloud, and night of enfolded faith. Much the easier also would they understand these things, if together with the Scriptures, divers godly, and holy Books might be suffered to come to their view, which discover the impostures of the Papacy, and sincerely lay down the true way to salvation; yet these Books are most falsely by the Pope, for his own behoof, declared to be heretical, and prohibited, as pestilent in that kind, without ever showing particularly wherein these pretended heresies consist: Which are notwithstanding taught by the holy Fathers of the Church. But this is his refuge for security, lest his errors should be discovered. And, as for so many souls running this way headlong into hell, that troubleth him not, may he the while hold up his worldly pomp. And so much of the first general error.  
Another general error, wherewith the captivated Churches in Italy, and many other elsewhere are seduced, is the persuading of the simple people, that they obtain infallible remission of all their sins committed after baptism, by virtue of certain external, sensible, and material actions, which are called Sacraments, and Sacramentals. Indeed the common people being by nature prone, and hasty to superstition, and more willing, and ready to undergo external easy performances, then inward duties difficult, and distasteful to flesh and blood, put too much confidence in these outward superstitions, being in the mean time destitute of the true inward effect of desired remission of their sins, and so the blind being led by the blind, both fall into the pit.  
The true Sacraments instituted by our Saviour for remission of sins, are holy Baptism, and the sacred Communion. And the only true and real remedy, whereby remission of sins, done after Baptism, is obtained, is Repentance, which consisteth in true sorrowing for sin, together with resolution to leave sin by the assistance of God's grace. But see how extravagant the Papal doctrine is in this point: Namely, that it is necessary to confess to a Priest all and every of our sins, one by one, together with the circumstances of them; and that thereupon presently comes absolution, which ex opere operato by virtue of the deed done, that is, infallibly, by a Sacramental operation, releaseth the sin quantum ad culpam, as much as concerns the guiltiness of it: and as for an after-reckoning quantum ad poenam, concerning the punishment, that is remitted by satisfaction enjoined, or by Indulgences. This so mighty efficacy they attribute to Priestly absolution, by virtue whereof they will that a sinner presently becometh ex attrito contritus, that is to say, though he do not truly and sound repent him of his sins, but conceive a certain sleight and light sorrow, out of fear only of God's punishments, and not out of hatred of sin, yet upon the act of absolution, he enjoyeth the benefit of remission, as fully, as if he had true and entire repentance, together with hatred of sin. In this manner they breed up a sinner, and make him in his affection to cleave fast to his sins, whilst he flattereth himself, that Confession turneth his attrition into contrition. And thus poor souls, being beguiled with this blinding and benighting Doctrine, trust so far upon this their external Confession, and external Absolution, that they neglect inward repentance, and so stick fast in their sins, thinking that they have done their part, when they have gone over the beadroule of their sins, and so received Absolution. But those good souls, that put not this superstitious confidence in any such power of Absolution (which in truth cannot derive from the Gospel any Sacramental operation) and certainly persuade themselves, that they have no other means of remedy, then true hearty repentant, they rely upon that only, and make request to God for it by humble and fervent prayers, using also other helps, whereto the Scriptures direct us, fastings, giving of alms, and other works of charity: Not that these do satisfy for the punishment, as the Romanists vainly teach, (For God, when he pardoneth the sin, remitteth also the punishment, as is most clear in Scripture) but, because these are fruits of inward Repentance, and parts of outward; and so make way for remission of sins. But the Romish preposterous course (mistaking, and mis-doing in the dark night of this error) worketh clean contrary, and setteth the cart before the horse, first granting remission, and afterward imposing works of repentance, which indeed should go before repentance, and much more before remission. And by this reckoning the unhappy souls, when they think themselves most free, then remain most bound, and unpardoned before the throne of God. This devise therefore of Sacramental Confession, and Sacramental Absolution, as they term it, as it is pernicious, so it hath the brand of novelty, being first imposed by Pope Innocent the third: After the entrance whereof, the form of true repentance is very hardly to be found in the Church's subject to the Papacy. O how much better were it for a sinner not to go to Confession, but only when he findeth himself in his own conscience rightly disposed, & to be in the state of true repentance? For the often frequenting of Confession, as it is used, and receiving of Absolution, such as it is, makes a sinful wretch feed himself with shadows, and seem to himself to give his conscience sufficient satisfaction. Whereupon he, not seeing the miserable estate, wherein he remains, never thinketh seriously of true repentance. Whereas, if he had not that vain employment, which serveth him but to cloak his sins, he would find himself to be yet in the estate of sin, and would earnestly bethink himself of the true remedy, namely inward sincere repentance, which, without any other confession, or absolution, cancelleth our sins, as fully appeareth out of the holy Scriptures, and Fathers. It is therefore an error very grievous, and hurtful to the soul, to believe that these external performances confer remission of sins, and that they are necessary thereunto. What shall we say of so many other mere external trifles, whereto the people is most superstitiously inclined, as holy water, beads, crosses, consecrated Images, Papal and Episcopal benedictions, Stations, Pardons, the new found hood of the Carmelites, called the Habitell, the whipcoards of Saint Francis, the girdles of the Cordeliers, the visiting of such a Church in such days, or of these and these altars, and relics, nay the very hearing of Masses, and anealing him, that lies a dying? These, and such like other outward shows, do fill, and puff up the soul with a very surfeit of an imaginary, and false devotion. Whereupon men think not of purging their consciences, of consummating their faith, of inflaming their charity towards God, and toward their neighbour; they busy not themselves about repenting of their sins, and performing those internal actions, wherein the essential part of our reconciliation with God, and eternal salvation doth consist. And when a man hath once in a day signed himself with the sign of the Cross, and said over his Pater Noster, (which he understands never a whit) together with his ave Maria, and hath heard Mass, why then forsooth he is a Saint, and hath learned enough in religion: and so fastening upon these outsides, he sets up his rest on them for his salvation. And, if at any time they can ensnare an ungrounded Protestant, and win him over to their party, they think him very well furnished, if he can believe in the Pope, and will hear Mass; upon this presently, without any more ado, they declare him to bea most perfect Catholic. Let them not here tell me, that the inwards of the soul are stirred up, and whetted by these outward actions. For experience showeth the contrary, that the people, when they have tired themselves with visiting so many altars, with hearing so many Masses, with chewing over so many halfe-scores of ave Maries, in running over all the Rosary, when they have so and so many times kissed the Cross, and have been in Processions, they look no further, but deem themselves to be all holy, and that they need nothing else; and yet they go on in their sins: nay, such as these, for the most part, become in their inward, worse every day than other; and for all this, mend not their lives, nor settle themselves to true repentance. 
Lament. 4.4.  Of these poor starved souls we may say, Paruuli petierunt panem, & non est qui frangat eyes. The children called for bread, and there is none to break it to them. And if they afford them any scraps of bread, it must not be the true bread of life, but in stead of wholesome and nourishing bread made of wheat, they give them bread made of bran, or acorns: and, to keep them from sense of hunger, they stuff them up with swine's meat, the husks, and shells of these superfluous, and superstitious devotions. What now adays carrieth away the noise in their pulpits? what, but the Papacy, Purgatory, and Indulgences, and other the like superstitions? Here one extols a certain Image of the blessed Virgin to be seen in his Church, which makes miracles Gods plenty: but these feats are either imagined, or dreamt of, or else contrived by imposture. There another stands upon the commendation of a certain wooden wonder-working Crucifix, making a moster of it with a troup of lighted Torches about it: and, the more to endear it, he withdraweth the Curtains but seldom, and openeth the Shrine at a few set times in the year. Otherwhere others do the like, and all for the same end; namely to allure the simple people to flock to them, and so to work upon their purses. O misery of corruption! O night of darkness!  
I pass now to the third general error, and it is this: That the thunderbolt of excommunication darted out by the Pope is evermore very terrible, and that it strikes deep, wounding the soul, and tumbling it downright into hell, if the Pope's commands be not obeyed. True it is, that every Bishop within his own Bishopric (no less than the Pope within the Bishopric of Rome) hath power to excommunicate grievous, and scandalous offenders, either debarring them of Ecclesiastical communion with other Christian people, until they amend; or, if the case be desperate, casting them out of the Church, and cutting them off from the body of Christ, as dead and rotten members. But whensoever such Excommunications are sent out without just, yea and most weighty cause, they more hurt him that thundereth them out, then them, against whom they are bend. It must needs therefore be a great folly, to stand in fear of the Pope's Excommunication whensoever he threatens in this sort, Either believe whatsoever I say, or I will excommunicate you: Either admit me to be supreme Lord of all the world both in spiritual, and temporal matters, or you shall be excommunicated: Either acknowledge, and worship me for a god upon earth, or you shall be held for Excommunicate. To bring his own ends to pass, he worketh in this sort: he compelleth men both to believe, and also to perform whatsoever he please: he forelayeth means to keep simple overfearefull men in awe, so that they shall not dare to stand out in their own defence against his Tyranny. By these vain terrors he taketh away the use of many excellent books, therefore prohibited, because they lay open his collusions. Nevertheless this rule is certain, and infallible, whosover, walking uprightly in the sight of God, with sincerity of heart, and honest intention, readeth books, not out of carnal curiosity, but out of desire to learn, and to discern between truth and falsehood, and to the end that he may not always remain blind, let him not fear a whit, nor make any account of such Excommunication, which can never separate any man from God, unless he hath in his own heart first separated himself from him. Without doubt, the Pope maketh great use of this scarecrow fear of his Excommunications, as a fit engine to enforce many a falsehood, and to hide out of the way many truths, for the upholding of his own most undue, and usurped greatness. This indeed hath been his weapon, wherewith he long since hath laid about him; but it hath been retorted back upon him by many holy men, who have not spared to laugh at his false thunderclaps, bolted out by great abuse without necessity, or just cause at all, and have made him to give over with shame enough. Let us now therefore render our thanks to God, who hath rescued us the o'er Leonis, out of the mouth of the Lion, and de nube erroris out of the cloud of error, so that the enemy cannot lead us into such deep darkness, as he yet doth many souls miserably captivated to him. And therefore to us, Nox praecessit, The night is past.  
Dies autem appropinquavit; But the day hath approached. To these four nights there are as many days correspondent. The first is of the knowledge of God, and of the holy Christian faith, the shadows being discharged, and the veils taken away by the coming of Christ, when that which lay hid under types, and dark resemblances, was manifested by the light of the Gospel. Neither was it without mysterious signification, that at the very passion of Christ the veil of the Temple was rend from the top down to the bottom. For the sacred mysteries of God were not now to remain any longer curtayned up, inasmuch as at the appearing of the Sun of righteousness all those clouds and darkness vanished away; clear revelation being then made to us of the unity in Nature, and trinity in Persons in God, and of the Redeemer, the true and natural Son of God, in whom are two Natures, the one divine, the other human, subsisting in the divine Person of the Word. He is in substance, and clear signification the foreshadowed spotless Lamb of God: He is the true Sacrifice, which was hidden, and veiled in the sacrifices of the old Law, the most precious sacrifice offered up upon the altar of the Cross for our sins; whereto no other sacrifice is now to succeed, 
Rom. 12.  besides the reasonable service of our souls, and bodies, and perpetual thanksgiving, and adoration of his most holy name.  
The second day is the day of Grace, with full remission of all our sins in holy Baptism, the Church being sanctified, and cleansed by the Laver of water in the Word. Of those, that received Christ by the preaching of the Apostles, Saint Paul said; 
Ephes. 5.  Ye were sometimes darkness, but now ye are light in the Lord, who commanded light to shine out of darkness. To the Gentiles the light of Nature, and to the jews the Law did point at what ought to be done; but neither the one, nor the other gave grace, and strength to work well, 
Rom. 8.  as Saint Paul proveth: 
Hebr. 10.  For that Nature being corrupted was over nimble to run headlong into sin. But the grace of Christ helpeth our natural weakness, and helpeth us to be set free, and preserved from sin, and therefore, Hic dies appropinquavit, The day hath approached.  
The third day is the day of watchfulness, diligence, and care. The wild, and savage beasts watch most of all in the night time, foraging then for their prey. On the contrary, man reposes himself in the night, and goeth about his business in the day time. 
Psal. 104.20.  Posuisti tenebras, & facta est nox, in ipsa pertransibunt omnes bestiae Syluae, etc. Thou madest darkness, and it is night, wherein all the beasts of the Forest creep forth. The young Lions roar after their prey, and seek their meat of God. When the Sun riseth, they retire, and couch in their dens. It is not so with man: For when the Sun is up, then Exibit homo ad opus suum, etc. Man goeth forth to his work, and to his labour till the Evening. It is the property of beasts, and those the most harmful, to make the day their time of sleep, and the night their time of labour: so of men, those that employ themselves about evil, 
john 3.19.  shun the light. Men loved darkness more than the light: For their works were evil. Every man that doth evil, hateth the light, and cometh not to the light, lest his deeds should be reproved. But those men, that take not after such wild beasts, employ themselves in good works, as much as they can, whilst they have the opportunity of the light, and spend not the day in sleep, but make their advantage of the time. 
john 3.21.  He, that doth the truth, cometh to the light, that his deeds might be made manifest; that they are wrought in God. Christ our instructor, and ensample, said of himself, I must work the works of him, that sent me, whilst it is day. The night cometh, when no man can work. How much more ought we every of us to say the same of ourselves, to whom S. Paul sayeth, Hora est iam nos de somno surgere. Now it is time for us to arise from sleep. Whilst the day of this life lasteth we are to busy ourselves in good works, and to show that we have a lively faith. Venit nox; The night cometh, wherein no man can work. It is a mere folly to expect (as the Romanists do) that others should work for us, and apply their works to us when we are dead and gone; that others should fast for us, purchase S. Gregory's Masses, and seek out privileged altars, and procure Indulgences for us, Per modum intercession, they seek out privileged altars: But the night overtakes them, wherein no man can work; surely neither himself in person, nor others to his use. Our journey is ended: we by death arrive at our long home, either of eternal Salvation, or of endless damnation; there is no mean estate between these two. 
Eccles. 11.3.  If the tree fall toward the South or toward the North, in the place where the treefalleth, there it shall be. Therefore whilst the day holds, do that, which thou hast to do. 
Psal. 115.17, 18.  The dead praise not the Lord, neither any that go down into the place of silence; that is, into the grave. But we (that live) let us praise the Lord. 
Isa. 38.18, 19  The grave cannot praise thee, death cannot celebrate thee, they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee. The fourth kind of day, is the day of pure & mere truth. The night is passed of so many errors, which with the Papacy have crept into the Papal Churches: and to us, by the grace of the Almighty, the day is arrived. He that lived under the Papacy might, and aught then to say in his prayers to God, Emitte lucem tuam, & veritatem tuam. Send forth thy light, and thy truth. 
Psal. 43.3.  But he, that is freed thence, must insist upon that, which followeth, Ipsa me deduxerunt, & adduxerunt in montem sanctum tuum, & in tabernaculatua. They have led me, and brought me unto thy holy hill, and to thy tabernacles. Here (beloved brethren) here in this Kingdom we have the hill of God, which is raised up towards heaven, and standeth discoasted far enough from the sink, and mire of the Papal corruptions. Here are the tabernacles, and tents of the armies of the Lord of hosts pitched in goodly array, and furnished for the confronting all opposite forces. Hear the light of the truth is freely, and openly let in. Hear the holy Scriptures are most exactly studied. Here are great multitudes of learned men, and above all, the most learned the Anointed of the Lord, a King, who is the wonder of the Kings of the earth, a matchless pattern to all the Kings and Princes of Christendom, of great zeal in purging, advancing, and maintaining Christ's holy Religion. Hear the sincere word of God is taught plentifully. Here the Bishops are very learned, religious, and vigilant over their flocks. Here the Priests are every way sufficient, and very skilful in the cure of souls. Hear the people are very zealous, and fervently addicted to holy and spiritual duties. Thanks therefore be to God, who after the night of so many errors, hath sent forth his light and truth, which have led me, and brought me into his holy hill, and to his tabernacles. And so rejoicing in the Lord, I say again to myself, and to you, my brethren, The night is passed, and the day is at hand.  
Hear perhaps some man may demand of me, why S. Paul saith, that the day is at hand, and not rather that it is already come: which doubt seemeth the greater upon the words, which go before, Nunc propior est nostrasalus, quàm cum credidimus; Now is our salvation nearer, than when we believed. Hear therefore the approach of the day is the approach of salvation; and the day, and salvation are to be taken to signify one, and the same, and by consequence besides that day, and salvation, which is Christ, and his Gospel, & besides that day and salvation, which signifieth grace, and the remission of sins, S. Paul understandeth yet another day, and another salvation, which he declareth to be come nearer at the time of his writing this Epistle to them, than it was when they first received the Faith, and holy Baptism, with remission of sins. By this salvation, which is said to have come nearer, Lyra understandeth the Salvation brought in by the coming of Christ, as being nearer, than it was before his coming. But neither S. Paul, nor these Christians, to whom he wrote it, were believers before the coming of Christ. And yet S. Paul saith plainly, quàm cum credidimus, that is, then when we began to believe in Christ. Saint Chysostome by this Salvation understandeth the general resurrection, which shall be at the second coming of Christ, at Doomsday: wherewith S. Paul awaketh the faithful, to make them watchful, and ready for that general judgement, which in the very Apostles times was by many deemed to be very nigh at hand. But it is better for us to interpret this admonition of the Apostle concerning Death, and the particular judgement of every man; and every of us to say to ourselves, and to one another, Noster dies appropinquavit, & propior est Salus nostra; Our day is at hand, and our Salvation is nearer, because the day of our death comes on every moment nearer, & nearer. Let us therefore, my brethren, provide that at the coming of that last day, Christ may find us prepared: 
Matth. 24.  For ye know not at what hour your Master will come. 
Matth. 25.  Be ready, as the five wise Virgins were ready, and entered in with the Spouse to the wedding. And let us take heed, that befalls us not, which the five foolish virgins found, who were for ever shut out of doors from the wedding, with that terrible answer, Nescio vos, I know you not. And therefore horaest nos de somno surgere. It is high time for us to awake from sleep, forasmuch as Dies appropinquavit; The day is nigh at hand.  
Abijciamus ergo operatenebrarum; 
Gene. 1.  Let us put off this black suit. The first work of darkness, or rather that darkness, which God in the first Creation of the world did divide from the light, 
De civitat. Dei. lib. 11. cap. 19  is by S. Augustine expounded to be the evil Angels; who are also styled by S. Paul, The Princes of the darkness of this world. 
Ephes. 6.12.  These we have openly renounced in our Baptism; and yet they cease not to set upon us. Resist the Devil and he will fly from you. 
james. 4.  He that travaileth in the night easily falleth into the hands of thieves, and cutthroats, and is most commonly rob of that he hath, and sometime of his life also. 
john 11.9.  If a man walk in the day, he stumbleth not, because he seethe the light of this world. But if a man walk in the night he stumbleth, because there is no light in him. The Devils are these night-theeves, and sometime also day-roavers, Meridiani, even in the noon day. Their snares are temptations, and sin their prison. If therefore we would not fall into their hands, and become slaves to the kingdom of darkness, let us cast away the works of darkness, let us walk in the day in our Saviour Christ's company, and we shall not need to stand in fear of them. Scuto circundabit te veritas eius, 
Psal. 91.4.  non timebis à timore nocturno. A sagitta volante in die, à negotio perambulante in tenebris, ab incursu & daemonio meridiano. Cadent a latere tuo mill, & decem milliad dextris tuis, ad te autem non appropinquabit. His truth shall shield thee as a buckler. Thou shalt not be afraid of the fear of the night, nor of the arrow that flieth by day, of the work that walketh in the dark, of invasion, nor of the devil of the midday. A thousand shall fall at thy side, and ten thousand at thy right hand: but it shall not come nigh thee. The works of darkness are sleep, dreams, and idleness. Let us shake off these also. 
Matth. 13.25.  For whilst men are asleep the enemy soweth the tars. And the vain dreams of worldly projects do so intoxicate the brain, that we forget our own souls, and things eternal. That miserable worldling was in a dream, when he said, I will pull down my barns, 
Luke 12.19.  and build up greater. I will say unto my soul, Soul thou hast much goods laid up for many years. Live at ease, eat, drink, and take thy pastime. But this dream was very short; for presently he heard that voice from God, O fool, this night will they fetch away thy soul from thee. Let us therefore shake off such dreams as these, together with all idleness, and sluggishness in things concerning God, and his heavenly truth. It must be accounted among the works of darkness, if we be possessed with a nightly, drowsy silence in God's business, during this clear day of truth. Let us therefore cast away this stupidity, let us break this silence. 
Isai 58.  Clama, necesses. Cry out aloud, and spare not, saith the Prophet. So did S. Paul as he testifieth of himself, Mundus sum à sanguine etc. I am pure from the blood of all men. 
Acts 20.26.  For I have not shunned to declare unto you, all the counsel of God. Therefore if we also do not thus, we shall not be guiltless of the blood of those souls, which perish through our silence. Let us praise God with our voice, let us publish abroad his truth. 
Colos. 3.16.  Teaching and admonishing ourselves in Psalms, and Hymns, and spiritual songs singing with grace in our hearts to the Lord. Let us therefore cast away these, and all other works of darkness.  
Et induamur arma lucis. As soon as we have quit ourselves of our black, and doleful apparel, it remains, that we do not any while remain naked, but forthwith put on our clear and lightsome array. Let us put on the armour of light. It is not hard to find what this armour of light is. Our Saviour Christ, speaking of himself, said, 
john. 8.12. and 8.46. and 9 5.  I am the light of the world. As long as I am in the world, I am the light of the world. I am come a light into the world. And our Apostle here declareth expressly, that he meant Christ to be this our lightsome clothing, when he addeth afterward Put on the Lord jesus Christ. Before that Christ came, God, as I told you, held the light hidden in his hand. But, after his coming, his beloved disciple describeth the holy Church in these words; A Woman clad with the Sun, and the Moon under her feet. 
Revel. 12.1.  And the same accordeth with St. Paul's exhorting every Christian to Put on jesus Christ, and take no thought for the flesh, to fulfil the lusts of it. The treading of the Moon under ourfeete, is the contemning of the fleshly vanity of things temporal and transitory, which is the proper duty of a Christian. And even this, which Saint Paul here saith to the Romans The night is past, let us put on the armour of light; he saith in other words to the Ephesians, Awake thou that sleepest, 
Ephes. 5.14.  and Christ shall give thee light.  
Some curious brains have conjectured, that Noah, 
Gen. 7.  when he was shut up in the Ark, and could not have light by the little window thereof, (which also was continually kept shut) used a Carbuncle, or some other more radiant precious Stone, to give light in the Ark. And what stone can be so bright to enlighten our darkness, whilst we float to save us from the deluge of sin, as Christ? Petra autem erat Christ●s. 
1. Cor. 10.4. joh. 1.9.  And that stone is Christ, who also is the true light, that enlighteneth every man that cometh into the world. He is the most resplendent, and precious Gem: Let us fell all to purchase it. He that hath not Christ before him, let him not look for the light. 
Psalm. 127.3.  Vanum est vobís ante lucem surgere. It is but lost labour for you to rise before the daylight. He that thinketh himself able to rise out of darkness, and obscure night of sin and infidelity, before that Christ s end forth the dayspring of grace into his heart, surely he is in an idle conceit, and dreameth in the night of a great error. If thou of thyself will't needs get up before the light, thou shalt find thyself notwithstanding to remain in the dark. He that would walk in safety, and in the light, let him rise indeed, but he must rise with Christ, and follow Christ whithersoever he leadeth: 
Rom. 13.14.  and this is to put on the Lord jesus.  
Adam was sometime clothed with the goodly white Robe of innocency, and original justice. But (alas) being misled by the counsel given him by the Serpent the Prince of darkness, he fell into the hands of thieves, 
Luke 10.30.  which stripped him of his raiment, and wounded him, and departed, leaving him half dead. But behold, the good Samaritane doth not only cure his wounds, but also covereth his nakedness, vouchsafing himself to become a garment unto him. Therefore put ye on the Lord jesus. This is that wedding Garment, without which whosoever presenteth himself to the Table of the Lord, shall be thrust out of doors in tenebras exteriores, 
Matth. 22.13.  into utter darkness. The Prophet Isay forespoke this fair Robe, this nuptial Garment, which was then at making for us. 
Esai. 61.10.  I will greatly rejoice in the Lord, my soul shall be joyful in my God. For he hath clothed me with the garments of salvation: he hath covered me with the Robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.  
Induamur arma lucis. Let us put on the armour of light. He saith not let us put on the garments of light, but the armour of light. For Christ arrayeth us, non ad pompam, sed ad pugnam, not to set us out in an empty and vain show, but to furnish, and secure us for combat, the whole life of a Christian being a warfare. Of the most accomplished Army of Antiochus it is related in the history of the Maccabees, that, 
Machab.  when the Sun shone upon the shields of gold, and brass, the mountains glistered therewith, and shined like lamps of fire. It is another manner of lustre, and beauty, which this armour of light, worn by a Christian, doth dart forth on every side upon the eyes of God himself, and of the holy Angels, and blessed souls. For the weapons of our warfare are not carnal, 
2. Cor. 10.4.  but mighty through God, to the pulling down of strong holds, casting down imaginations, and every high thing, that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. And so Christ is our Armour, our strength, our defence, our courage, our conqueror, and in the end our both rewarder, and reward. Behold the armour of light. 
Ephes. 6.12.  Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places. Put on the breastplate of righteousness,— take the shield of faith,— the helmet of salvation, the sword of the spirit which is the word of God. I hope in God, by the help also of your godly prayers, dear brethren, that his heavenly Majesty will reach forth to me, and direct in my hand this sword of his word, wherewith, as I have begun, so I may be enabled to hold on the combat against the Rulers of darkness, for the setting free so many poor deceived souls from a many of errors, and that I may also put this sword into their own hands, with which they of themselves may work their own freedom from that yoke of Tyranny, which lieth so heavy upon them.  
Let us all put on the armour of light, and in special, you my brethren of Italy. For if we would all with joint endeavour furnish ourselves with this armour, we might the better hope for a glorious victory. We shall indeed put on the armour of light, if, upon the reforming of Religion, and detestation of errors in doctrine, we shall lead an exemplary life, full of good edification, keeping ourselves a far off from sin, and being devout in prayers, frequent in hearing, and reading the word of God, and in performance of other spiritual exercises, especially in receiving the holy Communion, and also shall show ourselves fruitful in good works. So let your light shine before men, 
Matth. 5.  that they may see your good works, and glorify your Father which is in heaven. What shall it avail us to have reform Religion, and not to reform our lives withal? To believe aright, and to do that which is wrong will stand us in little steed, nay it will sink us the deeper, into Hell. 
Luke 12.  He that knoweth the will of God, and doth it not, shallbe beaten with the more stripes. The Devils also believe, 
jam. 2.19.  and tremble. It is a current speech among the Papists, that whosoever leaveth their party, and joineth himself to the Reformed Churches, doth it for the love of carnal liberty, and that he may lead a licentious life. It lieth upon us for our part to give them no occasion of such reproachful slanders; and to array ourselves with such lightsome, and glittering armour, as may dazzle their eyes, and confound them: so that they may be forced to confess, that in the Reformed Churches, there is an unfeigned and fruitful profession of the reformation of life also; and that there men live in the true fear of God, in true godliness, and true devotion, free from scandal. Put ye on therefore, as the elect of God, 
Col. 3.12.  holy and beloved, the bowels of mercy kindness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any. And above all these things put on charity, which is the bond of perfectness. If we put on the armour of light, we shall become the children of light, and enjoy also the fruit of light. 
Ephes. 5.9.  For the fruit 
* Alias of the Spirit.  of the light is in all goodness, and righteousness, and truth.  
Which of us knoweth not that the children of God are styled, The children of the light? The reason is, because God himself is light. Whereupon our Saviour Christ useth this reprehension, that the children of this world, that is, the children of darkness are wiser than the children of light: And admonisheth us in this manner: While ye have light, 
john. 12.36. Ephes. 5.  believe in the light, that ye may be the children of light. In like manner S. Paul: Walk as the children of light. 
1. Thess. 5.  Because ye are the children of light, and the sons of God. And therefore here he exhorteth us: Let us put on the armour of light. A Christian showeth quickly by his life, whether he be the son of God, or no. The Eagle with his strong and clear eyes is able, and accustomed to look directly upon the Sun, and by this essay she is wont to prove her young ones: namely if they be both able, and willing to fix their sight upon the flaming circle of the Sun, than she takes them for her own: but if they will nor gaze upon the Sun, but turn their eyes away from the beams thereof, than she casteth them out of her nest, as a bastard degenerating, and changeling brood. So our heavenly Father, who as an Eagle stirreth up her nest, fluttereth over her young, 
Deut. 32.11.  spreadeth abroad her wings, taketh them, beareth them on her wings, doth prove us, whether we delight to look up on him being our light, and, if he find, that we seek those things which are about, 
Coloss. 3.2.  and make our conversation to shine with the clear white of innocency, of due obedience to him, and of holy imiration of him, than he holdeth us for his own undoubted offspring, and for true children of the light. But if he find us Lucifugas to shrink back from the light, and to turn away from beholding our Sun of righteousness, composing ourselves to behold only those things that are upon the earth, than he casteth us off, for so many Owls and Bats, that love the dark, and cannot abide the light.  
That light, from whence we are to expect these good effects must be Christ only. By no Planet, or Star, other than the Sun, can true and pure gold be begotten in the bowels of the earth; or fine Orient Pearl in the shells of fishes. Let the Alchemists sweat, and spend themselves in labouring to make gold by artificial means, and heat, divers from the heat of the Sun: They shall bring forth nothing, but false alchemical gold, of no worth. Whosoever seeketh for sanctity, and grace (which is the true and precious gold, and the riches of all our spiritual good) from any other Planet, then from the true Sun Christ, he troubleth himself in vain. When we are clad with this light, even with Christ, we shall be a most acceptable sight to the eyes of our heavenly King, and have cause to presume of victory over the Prince of darkness. 
Esther. 5.  So Hester being arrayed in royal robes did win the heart of Assuerus. 
judith 10.3.  So judith, being clad with garments of gladness, obtained that notable victory upon Holophernes.  
If S. Paul here biddeth all the faithful, Put on the armour of light; surely (that which much affecteth me) he speaketh the same in more special & effectual manner to us Priests and Ministers of Christ. For even long before this, God did sufficiently declare, that his Ministers were to be clothed with light and whiteness. 
Ezech. 44.17.  When they enter in at the gates of the inner Court, they shallbe clothed with linen garments, and no  shall come upon them. He that is to minister in the Sanctuary, must not have wool about him, being a superfluity pertaining to a beast (that is, he must not carry affectus animales, carnal, and beastly affections) but white, and pure linen, which is the symbol of the brightness of all virtues, good example, and perfect righteousness. 
Psal. 132.16.  Sacerdotes tui induantur justitiam. Let thy Priests be clothed with righteousness. Et numdamini, qui fertis vasa Domini: 
Isai. 52.  Be ye clean that carry the vessels of the Lord. And what else is signified to us by the white linen garment, wherewith (according to the most ancient rites, & laudable custom of the pure and yet, yet-uncorrupted Church) we are clothed, whilst we exercise our sacred function, but that it is our duty to put on the light, and to shine in all purity of life? This white habit putteth us in mind, that chief of us that is spoken by our Saviour; 
Matth. 5.15.  No man lighteth a candle, & puttteh it under a bushel, but setteth it up in a candlestick, & it giveth light to all that are in the house. They that are in the holy Ministry, ought now to serve for a Pillar of a cloud by day, and a Pillar of fire by night, to guide the Army of the Lord into the land of promise: They are the eyes of the Church. I may therefore apply to the Church that speech uttered by our Saviour; 
Mar. 6.2.  Lucerna corporis estoculus. The eye is the light of the body. And (as Gregory Nazianzen a most worthy Bishop hereupon inferreth,) 
Epist. 30. apud Basilium.  Lucerna autem Ecclesiae est Episcopus. A Bishop is the Light or lamp, of his Church. Therefore O Church, If thine eye be single, thy whole body shallbe full of light: But if thine eye be evil, thy whole body shallbe full of darkness. If therefore the light, that is in thee, be darkness, how great is that darkness? The Papal Churches (alas) know too well by woeful experience, that from dark and evil eyes cometh that palpable darkness, wherein they are held. Their Prelates, especially he that maketh himself Prelate of Prelates, are naughty pour-blind eyes, (nor do I except myself, as I was heretofore, being blind with them for company) eyes full of earthly dust, which are bend only to pore downward upon the earth. And so the distressed Churches under them remain clouded up in darkness. But let us thank GOD, that here the eyes are all pure, and simple: and thereupon Totum corpus, the whole body of this happy Church lucidum est, is clear, and bright.  
Thus have I spoken of light, and of darkness, of day, and of night. In this life, in this valley of tears we are much subject to darkness. Let us therefore pray the Author and Fountain of all light, that after this darksome life, he would conduct us up to that holy, and heavenly Jerusalem, 
Revel. 21.23.  which hath no need of the Sun, neither of the Moon to shine in it: For the glory of God doth lighten it, and the Lamb is the light thereof. To whom be praise, and glory for evermore.  The grace of our Lord jesus Christ, 
2. Cor. 13.14.  and the love of God, and the fellowship of the holy Ghost be with us all. Amen.