A SERMON PREACHED BEFORE Q. ELIZABETH BY THAT LEARNED AND REVEREND MAN JOHN JEWEL BISHOP OF SARISBURY.  
Upon these words,  PSAL. 69. 9 The zeal of thy house hath eaten me up. 
WITH AN ANSWER OF THE SAME AUTHOR To some frivolous objections against the government of the Church.  
Printed in the year 1641.   

TO THE READER.  
IF thy heart hath not made a Covenant with Ignorance, or not grown obstinate through peevish wilfulness, read, peruse, and digest these ensuing lines, dropped from the learned and judicious quill of this most pious and renowned Author; whose well-known worth and singular wisdom may challenge (if not command) your fair acceptance: He appears not here like David, ruining the Philistine; but like our Saviour, reproving the Pharisees; reserving his downright blows for stronger Enemies; and more discovering the folly of his Foe, than the smartness of his scourge: whose sudden pen (not guilty of any thing that is not precious) carries with it the Aspect, rather of an ingenious haste, than a studied Confutation: Which nevertheless upon mature deliberation, if it convince not the erroneous fancy, and rectifies not the weak Judgement of unwilling ignorance, his Pearls are lost, till found by such as have the knowledge how to prise them.  
Farewell.   

CERTAIN FRIVOLOUS OBJEctions against the Government of the Church of England, answered by JOHN JEWEL, Bishop of Sarisbury.  

The First Reason of the Novelists.  
God so loved the Church, that He left a perfect pattern 
Novitiorum prima Ratio.  orderly. Ephes. 4.  
But here is named neither Pope, nor Archbishop, nor Archdeacon.  
BISHOP JEWELS Answer.  
HOW know you that the fourth Chapter ad Ephes. is a perfect pattern of Ecclesiastical Government? We have now, neither Apostles, nor Evangelists, nor Prophets, yet are they the chief in that pattern: Neither have we there, either Bishop, or Presbyter, or Diaconus, or Catechista, or Lector; and yet are these necessary parts in Ecclesiastical Government; Therefore this Pattern is not perfect, to hold for ever; Neither were there then, any public Churches, or Pulpits, or Schools, or Universities, etc.  
Saint Paul nameth neither Pope, nor Archbishop, I grant: and the Church is not governed by names, but by Offices. Every Bishop than was called Papa: And Anacletus, that was next after Peter, (if there be any weight in his words) nameth Archbishops.   

The Second Reason. 
Secunda ratio.   
The Synagogue of the jews was a figure of the Church of Christ, and God to the perfection of that Church omitted nothing.  
BISHOP JEWELS Answer.  
I See not what you would conclude: Perhaps you will say, they had not the names of Pope, or Archbishop: So had they not this name Episcopus in all Moses Law: yet were not all Priests of like auntiency in government. They had other names that were equivalent with Archbishops; as Principes Synagogae, Principes Sanctuarij, Principes familiarum Leviticarum, Principes familiarum Sacerdotalium, Principes Sacerdotum, Principes domûs Dei, Pontifex, Summus Pontifex, Summus Sacerdos. Therefore the negative reason is but weak.  
Again, whereas it is said, that to the perfection of the Synagogue there wanted nothing: it may be answered, that to the perfection thereof there wanted many things, as it is known and confessed. And as the Synagogue had not the names of Pope and Archbishop; so had it not the name of Apostle, or Evangelist.   

The Third Reason. 
Tertia ratio.   
Where the substance of any thing is most perfect, there the accidents be most perfect: But the substance of true Religion was most perfect in the Primitive Church, and yet there was then no Archbishop. Ergo.  
BISHOP JEWELS Answer.  
FIRst, this Maxim is not proved: for it may well be doubted whether the most perfect substance hath evermore most perfect accidents. And again, the substance of Religion is the same now, that it was then: The difference (if any be) standeth in the accidents, and not in substance.  
In the Primitive Church, God raised up Apostles and Prophets, and gave them power extraordinary, as the gift of tongues, the gift of healing, the gift of government, etc. In place whereof, he hath now given Universities, Schools, Bishops, Arch. Bishops, etc.  
But you may say, There was then no Archbishop: So may you say, that before King Saul there was no King in Israel: So may you say, that before of late times there was neither Duke nor Earl in England: so may you say, that in the Primitive Church there was neither Dean, nor Parson, nor Prebendary; And yet now, both in Ecclesiastical and civil government, all these are thought necessary.  

* Erasm. in arguments epist. ad Titum.  Last of all, where you say, there was no Archbishop in the Primitive Church, it is written by many, that Saint Paul made Titus Arch Bishop of Creta: * Erasmus saith, Paulus Titum Archiepiscopum Cretae consecravit: And Lyra likewise saith, Paulus instituit Titum Archiepiscopum Cretensium. If these Authorities like you not, chrysostom saith, 
* Chrysost. in 1. cap. Tit.  Paulus Tito multorum Episcoporum judicium commisit: Now having the Government of many Bishops, what may we call him but an Archbishop?   

The Fourth Reason.  
The Ecclesiastical and civil government may not be confounded, 
Quarta Ratio.  or be together in one person: But to be a Chief, or a Ruler, is a civil power, Ergo, it cannot be exercised by any Ecclesiastical person.  
BISHOP JEWELS Answer.  
BOth these governments were confounded in Moses: Therefore, they may be confounded. And the Priests of Israel had the judgement and government of the people. And Saint Augustine was troubled with hearing, and determining of Causes: as appeareth by Possidonius.  
And where you say, to be a Chief, or a Ruler, is a Civil government: nay in Ecclesiastical causes it is Ecclesiastical government, and not civil: And these differences of government may not so unadvisedly be confounded: This is the key of Ecclesiastical correction, and belongeth only to the Ecclesiastical Officer, and to none other. Hereof Saint Paul saith, Sen●rem ne corripueris nisi sub etc. Tradidi illum Satana, etc. This jurisdiction is not civil, but Ecclesiastical; and therefore may be exercised by any Ecclesiastical person.  
I beseech you take these sudden answers in good part. As for these reasons; in my judgement, they are not made to build up, and they are too weak to pull down. Stultitia nata est in cord pueri, & virga disciplinae fugabit illam. It is but wantonness; correction 
Prov. 22.  will help it.   
FINIS.   
PSAL. 69. V. 9 The zeal of thine house hath eaten me. 
Certain learned and wise men of old time, that had no understanding or savour of God; when they considered with themselves, to what end & purpose mankind was created and set in this world: after they had driven the matter as far as they might by natural knowledge, at length they concluded; some, that man was made to know the properties and qualities, the convenience or difference of natural things, either in the air, or in the water, or in the earth, or under the earth; Some other, that man was made to consider and behold the Sun and Moon, the Stars, & course, and revolutions of the Heavens: And so they judged, that man which either had most abundance of natural reason, or beheld and considered the heavens best, to be most perfect of all others; and that he came nearest to the end of his creation. Thus said they, as men without feeling of God, only endued with the light of nature.  
But (as God himself declareth, who fashioned us, and made us, and knoweth us best,) the very true end why man was made, was to know & to honour God: Therefore whoso knoweth him best, and honoureth him with most reverence, he is most perfect, he cometh nearest the end of his creation.  
When Solomon had described the deceaveable vanities of the world, and said, vanity of vanities, vanity of vanities, all is vanity. When he had concluded by long discourse, that riches, 
Eccl. 1.  Empires, honour, pleasures, knowledge, and whatsoever else under the Sun, is but vanity: he knitteth up the matter with these words, Fear God, and keep his Commandments: 
Eccles. 12.  for this is the whole duty of man: that is, this is truth, and no vanity; this is our perfection; to this end are we made: not to live in eating and drinking, not to pass our time in pleasure and follies, not to heap up those things which are daily taken from us, or from which we are daily taken away; but that in our words, in our life, in our body, & in our soul we do service unto God; that we look above the Sun and Moon, and all the heavens; that we become the Temples of the holy Ghost; that the holy Spirit of God may dwell in us, and make us fit instruments of the glory of God.  
Therefore God gave his holy word, and hath continued it from the beginning of the world until this day: notwithstanding the Philosophers and learned men in all ages, who scorned it out as the word of folly, (for so it seemeth to them that perish;) notwithstanding the wicked Princes, and Tyrants, & high powers of the world, who consumed and burnt it, as false and wicked and seditious doctrine; notwithstanding the whole world and power of darkness were ever bend against it, yet hath He wonderfully continued and preserved it without loss of one letter until this day: that we have whereby truly to know him the true and only God, and his son Jesus Christ whom he sent.  
Therefore have we Temples & Churches, places to resort unto all together; to honour, to worship, and to acknowledge him to be our God; to join our hearts and voices together, and to call upon his holy name. In such places God hath at all times used to open his Majesty, and to show his power; In such places God hath made us a special promise to hear our prayers, whensoever we call upon him: Therefore are they called the dwelling place and house of God; In such places all godly men set their greatest pleasure; & thought themselves miserable, when they were secluded or put off from the same: as the Prophet and holy Prince David, Laetatus 
Psal. 122.  sum in his quae dicta sunt mihi, in domum Domini ibimus: O (saith that holy man) my heart rejoiced within my body, when my fellows called upon me, and said, let us go into the house of the Lord. Again, I am in love with the beauty of thy house. And again, O how beautiful is thy Tabernacle, O Lord, O thou the God of hosts: my heart longeth and fainteth to come within thy Courts. His spirits were ravished with the sight & majesty of the Tabernacle: not for that the place itself at that time was so beautiful; for in David's time it was almost rotten & ruinous, a homely thing to behold, nothing in comparison to that Temple that was afterwards built by Solomon: But therein stood the show & worthiness of that holy place, that God's truth and law was opened and proclaimed in it; and the Sacraments & ceremonies so used, in such form & order, as God had commanded them to be used, and the people received them obediently, & lived thereafter.  
Therefore when the Tabernacle was restored; when the Ark was fet home from Obededom, and set in the mount Zion; when religion Revived, which through the negligence and malice of Saul was forsaken; when he saw his Nobility, his Bishops, his Priests, & all his people willing & forward, he could not refrain himself, but broke out and sang, Haec est dies quam fecit Dominus, exultemus & laetemur in ea: This is the day which the Lord hath made, let us be glad and rejoice in it: Let us be merry, and joy, that ever we lived to see it. Even so Paul, when in his time he saw the Gospel take root and prosper, & that the savour of life was poured abroad, that the kingdom of God was enlarged, & the kingdom of Satan shaken down, his heart leapt, and sprang within him; Ecce, nunc tempus acceptabile; behold, now is the acceptable time; behold, God hath looked down mercifully upon the world; behold, the day of salvation is come upon us.  
But the godly man, as he rejoiceth at the beauty of God's house, so when chose he seeth the same disordered filthily, when he seeth the Sacraments of God abused, truth trodden under foot, the people mocked, the name of God dishonoured; he cannot but lament and mourn, and find himself wounded at heart. When the good King josias saw the book of God, which was so long hid in the wall, and out of remembrance; when he considered the blindness in which they had lived, and the unkindness of their forefathers, he could not forbear, but fell a weeping: he feared least God should take vengeance upon them for so great contempt of his word. When jeremy saw the wilfulness and frowardness of the people, which would not submit themselves and be obedient unto God, he cried, Oh that my head were full of water, and mine eyes 
jerem. 9  a fountain of tears: that I might weep day and night etc. Such care had they for God's people. Thus the zeal of God's house had eaten them up.  
Zeal (if any man know not the nature of the word) is an earnest affection, and vehement love: as is the love of a mother towards her children, or of the natural child towards his mother: This zeal cannot abide to see that thing which it loveth, despised or hurt. Such zeal & care carrieth God over his people; he loveth them as a mother loveth her children; he will not suffer them to be hurt. By the Prophet Esay he saith, can 
Esay. 49.  a woman forget her child, and not have compassion on the son of her womb? Though they should forget, yet will not I forget thee. Zachary 
Zach: 2.  also saith, he that toucheth you, toucheth the apple of his eye. For God hath said, they shall be my people, and I will be their God. Such care likewise bear all the godly towards their God: they love him with all their soul, with all their heart, with all their strength; they reverence him as their father, they are grieved with any blasphemy, and with any contempt of his holy name.  
But as every man, be he never so wicked, yea even he that saith in his heart, there is no God; which is become filthy and abominable in all his doings, yet in his talk outwardly, saith, he hath a God, and that he believeth in him: even so there is none so wicked, or so forsaken of God in his heart, but he persuadeth himself he hath the zeal of God: and what he doth in self-love of his own fantasy, he will bear in hand he doth it for the love of God. The overthrowers & wasters of the Church will seem to show a special care for the Church: dissemblers, hypocrites, despisers, scorners, even such as sin against the holy Ghost, which deny the truth of God after they have known it, which witting and knowing fight against the truth, which say of Christ we will not have him to rule over us, which work that sin which will never be forgiven, in this world, nor in the world to come, yet notwithstanding will pretend and seem to have the zeal of God.  
Thus the Scribes & Pharisees set up their bristles against Christ; thy Disciples keep not the common fast thou sufferest them to pull and to eat the ears of corn, thou sufferest them to eat with unwashed hands, thou breakest the tradition of the Elders, thou breakest the law of God which he gave us by Moses, thou art a seditious teacher, thou art a Schismatic, thou art an Heretic. They said, We fast twice in the week, we have Abraham to our Father, we are Moses Disciples. Therefore when they heard Stephen speaking those heavenly words; Behold, I see 
Act: 7.  the heavens open, and the Son of man standing at the right hand of God, through zeal they gave a shout with a loud voice, and stopped their ears, and ran upon him all at once.  
When Christ had said, Ye shall see the Son of man fit at the right hand of God, and come in 
Mark: 14.  the clouds of heaven: the high Priest, through zeal, rend his clothes; and said, ye have heard the blasphemy; this naughty man speaketh blasphemy against God: he called a Council; the Scribes and Pharisees met together; not one man amongst them, but of themselves: they looked about them as if they only were the pillars & buttresses of the Church, and were only zealous and careful for the house of God. But their meeting was (as David forespoke, and as Peter declareth, and as We know) against the Lord, and against his anointed: they were touched with the zeal of their own glory, and not with the zeal of God's truth; they sought their own praise, but not the praise which is of God: they made cracks that they knew the Scriptures, that they were the Temple of God, that they had the consent of all Antiquity: as others have done since that time, and as we see many do this day: & in very deed, these men have now even as much as they had then, as by proof and trial it will appear.  
There are others, which have a feeling of God, and a great care for his Church: but such a feeling and care as cometh either of their own fantasies, or of some opinion & credit they have in their fathers which were before them; not of the understanding of God's pleasure. Such are they which offend God, not of malice or wilfulness, but only for lack of teaching & understanding: Such were they which withstood S. Paul in all his preaching, for that they took him for an Heretic, and thought his preaching was against God. I bear them witness (saith he) that they have the zeal of God, but not according to 
Rome 10.  knowledge: Such a zeal have many who forbid that which God commandeth, & command that which God forbiddeth: such a zeal had Paul himself; I was a blasphemer, and a persecutor, and an oppressor: but I was received to 
1. Tim. I.  mercy, for I did it ignorantly without belief. Such a zeal have they who think they do God good service, when they kill and murder the righteous and good servants of God. Such a zeal have they, who (as saith Nazianzen) defend Christ against Christ, and defend the Church against the Church. And these things do they, not of malice, nor of wilfulness, nor against their conscience, but because they know not God the father, nor his Christ whom he hath sent: therefore they stumble at Christ, and spurn away the Gospel of God and think ill and speak evil of the word of life, because they know not the Gospel of God, nor the word of life. Thus they persuade themselves, that they defend the Church, that they honour the son of God, that they do God great service, and that they have the zeal of God.  
But this pride was ever in the heart of man and it appeared even in our grandfire Adam: whatsoever liketh us well, we think that cannot but please God. Such is the opinion we fond conceive in our fantasies: in trust whereof, whatsoever we do we think ourselves sure and safe. Origen writing upon 
Origen in 10, Rom. lib. 8.  the place of the Apostle, Zelum Dei habent, sed non secundùm scientiam: they have the zeal of God, but not according to knowledge: saith, similiter potest dicere Apostolus & de aliis, quòd timorem Dei habeant, sed non secundùm scientiam; de aliis etc. in like manner the Apostle may say of others, they have the fear of God, but not according to knowledge; of others they have the love of God, but not according to knowledge; of another, he hath the faith of God, but not according to knowledge; and another may be said to fast, but not according to knowledge: And so in all things, whatsoever we do, unless we have knowledge and understanding, it may be said unto us, that we have the zeal of a good work, but not according to knowledge. I deo danda est praecipuè opera scientiae, ne res nobis infeliciter accidat, ut in fide pofitifrustremur à fide, zelum habentes bonorum decidamus à bonis: Therefore all heed is chiefly to be given to the attaining of knowledge, lest it go not well with us; lest w● fail from our faith, when we think we believe; & thinking we have a zeal of good works, we be found void of all good works. The wise man saith, this was not enough for them, that 
Wisd. 14  they erred in the knowledge of God: but whereas they lived in great wars of ignorance, th●se so many & so great plagues they called peace. The zeal that they had, and the contentation of their hearts, made them believe that all their superstition and idolatry, and other enormities was Catholic unity.  
This zeal, as on the one side it hath many tokens of goodness, for that it hath a conscience, and a fear, and an obedience towards God; so on the other side it is very dangerous, because it lacketh knowledge: even as a ship, for lack of a governor, is ever in danger of the Rocks; and as the body which hath no eye, is ever in danger of falling. Such kind of zeal the greater it is, the worse it is; the more vehement it seemeth, the more vehemently it fighteth against God. For our good meaning maketh not our doings good: our zeal is not a rule whereby we may measure out, either our faith, or our works: but only the known will and pleasure of God. Therefore speaketh God in this manner by the Prophet & say; my thoughts are 
Esai: 55.  not your thoughts, neither are your ways my ways. Therefore saith Solomon, Trust in the 
Prov: 3.  Lord with all thine heart, and lean not to thy own wisdom: in all thy ways acknowledge him, and he shall direct thy doings. This counsel also doth Moses give, take heed that ye do as 
Deut: 5.  the Lord your God hath commanded you: turn not aside to the right hand, nor to the left.  
But the true and godly zeal proceedeth not from hypocrisy, or intention, but is led and trained by understanding, and is molten into the heart; and the vehemency and heat of it, no man knoweth, but he that feeleth it: It taketh away the use of reason: it eateth & devoureth up the heart; even as the thing that is eaten, is turned into the substance of him that eateth it; & as iron while it is burning hot, is turned into the nature of the fire: so great and so just is the grief that they which have this zeal, conceive, when they see God's house spoiled, or his holy name dishonoured. So saith Elias; I have been very jealous 
1. King. 19  for the Lord God of hosts: for the children of Israel have forsaken thy covenant, broken down thy Altars, and slain thy Prophets with the sword, and I only am left, and they seek my life to take it away. So when Moses found that the people had forsaken God, and were fallen down before a molten Calf, & did put their trust in the work of their own hands, his wrath waxed hot, and he cast the tables out of his hand, and broke them in pieces beneath the 
Exod. 32.  mountain: his heart was so inflamed with zeal, that he considered not what he had in his hand, nor what he did Jeremy, when he saw the disorder of the people, & How they were not mended with his preaching; and would inwardly conceal the grief he conceived; and purposed, not to make mention of the Lord, nor to speak any more in his name; yet could he not: for his zeal found way, and broke out; His word, saith he, was in 
jerem. 20.  mine heart as a burning fire shut up in my bones, and I was weary with for bearing, and I could not stay.  
And, albeit there is much likeness between the rage and fury of hypocrites, & the godly zeal of good men; for either are hot, either are vehement, either wisheth redress: yet this is an evident difference; godly zeal is tempered and seasoned with charity; the ungodly is joined with bitterness and revenge; the godly seeketh to win, the ungodly to kill and to destroy; the ungodly have their hands full of blood; they kill the Prophets; they say we have a law, and by our law He must die; they say; come let us destroy them, that they be no more a nations Let not the name of Israel be had any more in remembrance; they burn the holy books of the Scriptures, as did Aza and Antiochus; they say, ransack it, pull it down, raze it to the foundation, let not one be left alive; they dig up the bodies of the dead out of their graves, they show their cruelty upon the bones and ashes which were long before buried, and well nigh consumed. It grieveth them when they lack upon whom they may whet their bloodthirsty and cruel zeal; It grieveth them, no one thing else so much, that they did not work surely, and cut up the root. Such is the zeal of the ungodly: even such a zeal as was in Nero, in Caligula, (of whom it is reported, he wished that all the Romans had but one neck, that he might cut off all their heads at one stroke;) as was in Herod, in Anna●, and Caiphas, & the like murderers.  
But the godly, when they see any disorder, they do nothing like the other: they mourn in their hearts, to see that the truth is not received; & to see the minds of their brethren so obstinately hardened: they make prayer to God for them; they are deeply touched with the feeling of such calamities, which God layeth upon other. The zeal of Moses could not like the Idolatry of the people▪ yet he went unto the Lord again, and said, Now if thou pardon their sin, thy mercy shall appear: but if thou will not, I pray thee raze 
Exod. 32.  me out of thy book which thou last written. Christ lamented over Jerusalem o Jerusalem, Jerusalem which killest the Prophets, & stonest them which 
Mat. 23.  are sent to thee: how often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and ye would not: behold, your habitation shall be left unto you desolate. Paul suffered much at the hands of the wicked Jews: they troubled the Church of God, they hindered the course of the Gospel, they were enemies of the Cross of Christ, they were dogs, they were Concilion yet he saith, I have great heaviness, and continual sorrow in 
Rom. 9  mine heart: for I would wish myself to be separated from Christ for my brethren that are my kindsmen according to the flesh, which are the Israelites.  
David saith, Mine eyes gush out with rivers 
Psal. 118.  of water, because they keep not thy law. And again, My zeal hath even consumed me, because mine enemies have forgotten thy words. Again, I saw the transgressors, & was grieved, because they kept not thy word. And when he saw the whole nation of Israel wasted by the enemies, how mournful a complaint made he to God? O God, the heathen are come into thine inheritance: thine holy Temple have they defiled, 
Psal. 79.  and made Jerusalem heaps of stones: the dead bodies of thy servants have they given to be meat unto the fowls of the heaven, and the flesh of thy Saints unto the Beasts of the earth. At this time, when the Tabernacle was lost, when Saul was unquiet, and the Priests were slain, and the Prophets despised, and the people left without all comfort, he poureth out his heart in these words; Zelus domûstuae comedit me: O Lord the zeal I bear unto thy house, hath eaten me up; it inflameth my heart, drieth my blood, consumeth my marrow: such a care had he for the house of God; it was death unto him to see it so destroyed and laid waist.  
So Christ, when he saw the Temple of God foully and unseemly abused; that they made the holy place a place for their unlawful and unhonest gain by usury; that they turned Religion into robbery, sold Oxen, Sheep, and Doves, and kept their banks for exchange in the Temple; when the Priests and Levites, which should serve God, were become Merchants, and served themselves; when the Temple or house of God (which David purposed, and Solomon finished, and Ezechias and Esras and other godly Princes preserved, in which was kept the book of the law, whither all the people assembled together to serve God) was not used like God's house, but like a common fair or market, & was made a den of thiefs; when these gross abuses were suffered, and things were let run to such extremities, and all this under pretence of holiness; as if it were not only lawful, but needs it must be so: moved with zeal, he could not abide it; he made a scourge of small cords, and drove them all out of 
joh. 2.  the Temple, and poured out the money-changers, & overthrew the tables, & said, make not my father's house a house of merchandise: And his Disciples remembered that it was written, the zeal of thy house hath eaten me up. This was no frantic or melancholy passion, neither in Moses, nor in David, nor in Christ: Moses was a very meek 
Numb. 12.  man, above all that were on the earth; David was a man that heareth not, and in whose mouth are no reproofs; And Christ said, learn of me, for I am humble and meek: when his Disciples James and John grew wrothful against the Samaritans that would not receive him, and said, Lord wilt thou that 
Luk. 9  we command that fire come down from heaven, & consume them, even as Elias did? He turned about, and rebuked them, and said, ye know not of what spirit you are: yet through zeal for God's house, Christ whipped out the buyers and sellers, David shed forth tears abundantly, and Moses dashed in pieces the tables of God's Commandments. All men ought to be patient and gentle in matters appertaining to themselves: but in God's cause no man must yield or be patient.  
In our days, upon whom the end of the world is come, when we did lately see those times whereof our Saviour foretold so long sithence, that desolation should be in the holy place; and such confusion, ignorance, and blindness, that men should stumble at noon-days; that truth should be a stranger upon earth; that men should forsake wholesome doctrine, and give ear unto fables; that the mystery of iniquity should work; and the very elect (if it were possible) be deceived, what trial was made of true & godly zeal? How notably did it show itself against the rage and fury of the wicked? What should I speak hereof? The examples are fresh: you cannot forget them, you heard of them so late, it is so late since you did behold them. What moved so many, so learned, so virtuous, to yield their backs to the scourge, their necks to the torments, their bodies to the fire, to forsake their goods, their friends, their parents, their wives & children, but the zeal of God's house? Neither death, nor life, nor Angels, nor things present, nor things to come, was able to separate them from the love of God: they continued steadfast unto the end. The zeal of God's house did eat them up.  
But now God hath restored us; he hath taken away the desolation from us; he hath given us his truth; he hath revealed the man of sin; he hath raised up a banner of hope: we see and enjoy such things as many Kings & Prophets would have enjoyed, & could not: what remaineth, but that we take the zeal of the Lords house into our hearts, and seek by all means the glory of the same? As our good fathers and brethren showed the vehemency of their love in disliking the disorders which troubled the Church of God, so in this blessed peace which God giveth to his Church, let us witness our earnest zeal in seeking that it may be made beautiful & established for ever.  
Let our next care be, to continue possession: Kingdoms are preserved by the same means, by which they were first gotten: that which is conquered by zeal, by careful zeal must be kept. It was said of Hannibal, that he knew how to get the victory, but how to use it he knew not: Many have lost that by negligence, which they had by diligence won. Therefore we ought, as our hearts were careful and desirous to see these days, so by our thankfulness to God for so great a blessing, and by christian and godly providence foresee such means whereby we may long hereafter enjoy the same. When Phydias had made the portraiture of Jupiter Pisanus, he overlaid it with oil, that it might continue fresh and green, & never putrify: When God gave order to Noah for making the Ark, he said, thou shalt pitch it within and without with pitch, that it might be sound and sure and abide the waves.  
He which challengeth to himself that proud and wanton name, to be called the head of the universal Church, after by little and little he was gotten into possession, was not behind hand by all means to maintain and keep the same: In this policy he took away the reading of the Scriptures from the people; he made Noblemen and Princes his Cardinals; he threw down, and set up, and changed whom and what he would; The Kings and States of the world, the Bishops, Professors, and Scholars in Universities, and Preachers, were brought to swear allegiance and obedience unto him: I devise not this the stories here of are abroad, and the oath which they took is known; his authority grew greater than the authority of general Counsels; nothing might be decreed in Counsels, but what pleased him; none might be admitted to speak in Counsels, but such as were sworn to him; he had all law in his breast. There was sometimes a proclamation made in Rome that, for considerations, no man should erect or build up any Theatre; and that if any were set up, it should be razed & pulled down: Pompeius, a Gentleman of great wealth and noble courage, did build a Theatre; such a one as before had not been seen, which would receive 2500 men, contrary to the Proclamation and order taken: But doubting least the next Magistrates should destroy it, he caused a place of religion to be set upon it, and called it the Temple of Venw: whereby he provided, that if any would overthrow it because it was a Theatre, they might yet spare it for the Temples sake: for to pull down a Temple, was sacrilege. Even so there have been proclamations & Canons that no man should be called the chief or the head of all Churches, or usurp such authority over others: but when the Pope built up his supremacy against the meaning of such Canons, he pretended religion for his doing; he said it was. de jure divino that no man should presume or attempt against it, and that so his power might continue forever.  
If they have been thus careful to maintain falsehood, how much more careful should we be to maintain the truth? If they to advance their own kingdom, how much more we to set forth the kingdom of God, and to build up the Church of Christ? And if they sought to do that by lies, and by false means, why should we be slack to use the right, and true, and good means, whereby that good thing which God hath wrought for us may be established? And albeit there be many ways, by which the kingdom of God may be maintained; as the favour and countenance of the Prince, which so comforteth and cherisheth the Church, as the sun beams comfort and cherish the earth; and knowledge, and learning, and discipline, which are as the life & the sinews, & without which the Church must needs fall asunder: at this time, I will leave to speak of the rest, & only stay upon Learning, which may truly be called the life or the soul of the Church, and of Christian Religion.  
How necessary a thing they have counted Learning to the setting forth of Religion, the stories of our old Fathers, of Heathens, & Christians in all ages do witness: They thought that neither Religion might stand without knowledge, nor knowledge were to be esteemed without Religion. Charles the great, that he might the better plant Religion in Saxony and Helvetia, did erect many places for increase of Learning: he knew well that there was no other way better to establish Religion. The Cathedral Churches, before such times as ignorance and blindness grew over all the world and brought in an universal corruption, maintained Schools of learning, that the doctrine which was taught in those places, might be defended against the gainsayers by such learned men as were there bred up. The Princes of Germany, and the free cities, after they had received the Gospel, they dissolved their Monasteries, which had been harbourers for such as lived in idleness: and set up Schools and Colleges, which should be nurseries to breed up learned men that might be able to teach the people, & to maintain Religion: whereby it came to pass, that in short time they had great store of worthy and learned men.  
This did they well see, that have been the enemies of Religion: and therefore used all means to hinder the increase of Learning, that they might have the better way to overthrow Religion: For if Learning decay, it is likely that Religion cannot abide. Bear with me, if I speak that which may seem more fit for some other place, then for this audience: the best here understandeth me well. Inother Countries the receiving of the Gospel hath always been cause that Learning was more set by, and learning hath ever been the furtherance of the Gospel. In England I know not how it cometh otherwise to pass: for since the Gospel hath been received, the maintenance for learning hath been decayed, & the lack of Learning will be the decay of the Gospel. Would God it were not so, or that yet, before the fault be incurable, there may be some redress.  
Loath I am to speak; yet the case so requireth that it is needful to be spoken. I trust I shall speak in the hearing of them that will consider it. Maintenance of Learning, whereby an able and sufficient ministry may grow and be established in all the Churches of this Realm, is to be wished for: The good estate of this noble Kingdom, the comfort of posterity, the stay of Religion, the continuing of the Gospel, the removing of darkness hangeth upon it. One asked sometimes, how it was that in Athens, so goodly and great a City, there were no Physicians? To whom this answer was made, because there are no rewards appointed for them that practise Physic. The same answer may be made for our times: the cause why the Church of God is so forsaken, is the want of zeal in them that should either for their cuttesie, or for their ability, be fosterers of learning, and increase the livings where occasion is, and give hope and comfort to learned men. What said I? increase? nay the Livings and provision which heretofore were given to this use, are taken away.  
Have patience, if any such be here, as I well know there are, whom these things touch suffer me to speak the truth; it is God's cause. The livings of such as are in the Ministry, are not in their hands to whom they are due: all other labourers & artificers have their hire increased double as much as it was wont to be: only the poor man that laboureth and sweateth in the Vineyard of the Lord of hosts, hath his hire abridged and abated. I speak not of the Curates; but of Parsonages and Vicarages, that is of the places which are the Castles and Towers of fence for the Lords Temple: They seldom pass now adays from the Patron, if he be no better than a Gentleman, but either for the Lease, or for present money: Such Merchants are broken into the Church of God; a great deal more intolerable than were they whom Christ chased and whipped out of the Temple. Thus they that should be careful for God's Church; that should be Patrons to provide for the consciences of the people, and to place among them a learned Minister (who might be able to preach the word unto them out of season and in season, and to fulfil his Ministry,) seek their own, and not that which is Jesus Christ's; they serve not Jesus Christ, but their belly. And this is done, not in one place, or in one country, but throughout England: A Gentleman cannot keep his house, unless he have a Parsonage or two in farm for his provision.  
O merciful God, whereto will this grow at last? If the misery which this plague worketh would reach but to one age, it were tolerable: but it will be a plague to posterity; it will be the decay and desolation of God's Church.  
Young men, which are toward and learned, see this; they see, that he which feedeth the flock, hath least part of the milk; he which goeth to warfare hath not half his wages: Therefore they are weary & discouraged, they change their studies, some become apprentices, some turn to Physic, some to Law, all eat and fly the Ministry. And besides the hindrance that thus groweth by wicked dealing of Patrons by reason of the Impropriations, the Vicarages in many places, and in the properest market-towns are so simple, that no man can live upon them: and therefore no man will take them. They were wont to say, Beneficia fine cura; Benefices without charge: but now may be said, Cura fine Beneficio; Charge or cure without Benefice. I speak not this of myself: many here present know I speak the truth: and myself know the places which have continued still these many years without a Minister resident among them, and have provided themselves as they might with their own money.  
Your Grace's subjects had hope of amendment, in your Grace's late Visitation: but yet it standeth still in case as miserable as it did before. I know, your Grace heareth not of these matters: And I hope, God will work in Your Gracious heart, to provide some remedy against them. For otherwise, the Schools will be forsaken, the Church desolate, the people wild and dismayed, the Gospel discredited: otherwise, we shall see that wrought against the house of God, that never any Jeroboam, or Julian, or Licinius could have brought to pass against us. This noble Realm, which ever was famous for the name of Learning, is like thereby to come to such Ignorance and Barbarisine, as hath not been heard of in any memory before our time.  
I know, that there are grievous complaints made, that the Bishops appoint Priests & Ministers that are ignorant, and have no understanding in the Latin tongue. Would God it were not true: or would God that they which be the causers hereof, would somewhat help to amend it. But alas, are we able to make learned men upon the sudden? Or can we make others than such as come unto us, or will come to live in misery?  
But there are many which can say, such as be Ministers in the Church, should teach freely, without hope of recompense or hire for their labour; Our preaches are no better than Peter and Paul, and the other Apostles; they are no better than the holy Prophets, who lived poorly; poverty is a commendable estate. So say some, in like devotion as did Judas, What needed this waist? this might have, been sold for much, & given to the poor not that he cared for the poor, but because he was a thief and had the bag, and bare that which was given. I doubt not, there are many with teach Christ for Christ's sake; which say in their soul, the Lord is my portion; who in that heavy time, from which God delivered the, if they might have received their life only for a recompense, would have been glad to take the pains; who seek you, and not yours; which have forsaken all they had, to follow Christ: I doubt not there are such.  
But for the hope of posterity, I report me to all you which are Fathers, & have children for whom ye are careful. Although yourselves have a zeal and care for the house of God, yet will you breed them up, keep them at school until 24 years old to your charges, that in the end they may live in glorious poverty, that they may live poorly, & naked, like the Prophets and Apostles? Our posterity shall rue that ever such fathers went before them: and Chronicles shall report this contempt of Learning among the punishments & murraines & other plagues of God. They shall leave it written in what time, & under whose reign this was done. Or if we grow so barbarous, that we consider not this, or be not able to draw it into chronicle, yet foreign nations will not spare to write this, & publish it to our everlasting reproach and shame.  
In the mean time, what may be guessed of their meaning, which thus ravine and spoil the house of God? which decay the provision thereof, & so basely esteem the Ministers of his Gospel? they cannot say to God, the zeal of thy house hath eaten me up. Howsoever in other things they do well; howsoever they seem to rejoice at the prosperity of Zion, and to seek the safety and preservation of the Lords anointed, yet needs must it be that by these means foreign power (of which this Realm by the mercy of God is happily delivered) shall again be brought in upon us. Such things shall be done unto us, as we before suffered: the truth of God shall be taken away; the holy Scriptures burnt and consumed in fire; a marvellous darkness and calamity must needs ensue. For if the tempest be so dark in the sea, that the load-star lose her light, and the needle fail to give token of the North Pole, no marvel though the ship lose her course, and be swallowed up in the sands.  
The Gospel of Christ is the fountain of light and of knowledge: It cannot be maintained by ignorance and darkness; these be the props of their kingdom, which take away the Scriptures; which hold the people in blindness; which fly the light; which have their Common-prayers, administer the Sacraments, marry, bury their dead in a strange tongue, that the people may understand nothing; which make a famine of hearing the word of God; which stop up the springs of the water of life; which take away the keys of the kingdom of heaven, & neither enter in themselves, nor suffer them that would enter; which say, ignorance is the mother of devotion; and the Church is then in best order, and the people most devout, when they are hoodwinked, and blinded, & see nothing.  
These are not fit instruments wherewith we may overcome the adversaries; this is not the sword of the Spirit; these are not the spiritual weapons which cast down holds and every high thing that is exalted against the knowledge of God. What man, that would keep out his enemy, will pull down his holds? What Captain that meaneth to give a forcible assault upon the enemy, will discourage his fight soldiers? but our soldiers are out of courage; our Castles are fall'n: therefore that which we fear, will fall upon us.  
The Ox that treadeth out the corn is mussled; he that goeth to warfare, receiveth not his wages; the cry hereof goeth up into the ears of the Lord of hosts. He will not abide so great contempt of his word and preachers: his own name is thereby dishonoured. Our Saviour saith, he that despiseth 
Luk. 10. 1. Thess. 4.  you, despiseth me. And St Paul, he that despiseth these things, despiseth not man but God. And think we, that he will suffer his holy name to be despised? nay, his wrath is already kindled; he hath already begun his judgements, & therefore many places are left desolate. There is none that can warn them of their sin, none that can move them to repentance, none that can preach unto them forgiveness through Christ, none that can instruct them in the comfort of everlasting life: because they work such things against the Lord, the hearts of many are astonished; though they hear, they understand not; they scorn & jest at the word of salvation; it is unto them a savour of death unto death; they are earthly minded; whose God is their belly, & whose glory is their shame.  
For this cause you live still in your sins, in adultery, in covetousness, & in pride, without any feeling of conscience, without any fear of God. Your daughters, your Heirs, to whom you shall leave your lands, are stolen away from you. Robberies and thefts are so common, as if it were not only lawful, but also commendable; as if sin were no sin, and hell fire but a fable.  
Thus we provoke God to anger: many walk, of whom we cannot think but with weeping: they are the enemies of the cross of Christ: the name of God is blasphemed through them. Many are so ignorant, they know not what the Scriptures are, they know not that there are any Scriptures, they call them heretical and new Doctrine: many will believe neither side, whatsoever they allege; bring they truth, bring they falsehood; each they Christ, teach they Antichrist, they will believe neither, they have so hardened their hearts: Be the Preacher rough or gentle, learned or unlearned; let him use authority of the Scriptures, of the Doctors, of the Counsels, of Decrees or Decretals, of God's law, of man's law, nothing will move them, nothing will please them, because the Ministry of God, and thereby God himself is despised.  
These words haply seem sharp & over vehement: but the darkness of our hearts against God, and the lack of zeal to his house, enforce me to them. We are almost fallen into the lowest pit: we are left without zeal, as senseless men, and as if we had clean forgotten ourselves, as the heathen, which know not God. Therefore, unless we repent, the kingdom of God shall be taken away from us: he will send upon this land a famine of the word: Jerusalem shallbe overthrown, and made an heap of stones: the man of sin, & they which have not the love of the truth, shall prevail with many, and withdraw them from obedience to the Prince: this noble Realm shall be subject to foreign nations. All this will the zeal of the Lord of hosts bring to pass.  
I could have spent this time in opening some other matter: but nothing, in my judgement, is more worthy your good consideration & speedy redress. I would be loath, rashly or rudely to abuse the reverence of this place: but unless these things be cared for; unless we show forth greater zeal than hitherto; if the years to come eat up and take away from the Ministry, as the late years have done, there will not be left, within a while, any to speak the word of God out of this place, the Pulpits shall have none to use them, the people shall grow wild and void of understanding.  
When Xerxes beheld the great company of Soldiers, suddenly he broke into tears & wept bitterly: one said to him, o Sir, you have cause to rejoice, you have a goodly company, they are able to fight for you against any nation. But what shall become of them, saith Xerxes? after a 100 years not one of all these shall be left alive. If the view of the small number of Preachers might be taken, how few they are, and how thin they come up, we have greater cause than Xerxes to lament, if we have any zeal to the house of God: for of the Preachers which now are, within few years none will remain alive. And Xerxes his soldier's left issue behind them, which might afterwards serve their country: But there is like to be small increase for the supply of learned men. The Lord shall lack men to bring in his harvest: the little ones shall call for bread, and there shall be none to give it them. They that shall come after us, shall see this to be true; there is no house so spoiled, as the house of the Lord; there is no servant so little rewarded, as the servant of Christ, and the dispensers of the mysteries of God.  
Oh that your Grace did behold the miserable disorder of God's Church: or that you might foresee the calamities which will follow. It is a part of your Kingdom, and such a part, as is the principal prop and stay of the rest. I will 
Cyrill: Epist: ad Theodos: & valent.  say to your Majesty, as Cyrillus sometimes said to the godly Emperors Theodosius and Valentinian, Ab ea quae erga Deum est pietate Reipub: vestrae status pendet; the good estate and welfare of your Commonwealth hangeth upon true godliness. You are our governor, you are the Nurse of God's Church; we must open this grief before you. God knoweth if it may be redressed, it hath grown so long, and is run so far: but if it may be redressed, there is no other beside your Highness, that can redress it.  
I hope, I speak truly, that which I speak without flattery; that God hath endued your grace with such measure of learning & knowledge, as no other Christian Prince: he hath given you peace, happiness, the love and true hearts of your subjects. Oh turn and employ these to the glory of God; that God may confirm in your Grace the thing which he hath begun. To this end hath God placed Kings and Princes in their State, as David saith, that they may serve the Lord; that they may see, & cause others to see to the furniture of the Church. The good Emperor Justinian cared for this, as much as for his life: Constantine, Theodosius, Valentinian, and other godly Princes called themselves Vasallos, the subjects and bond-servants of God▪ they remembered that God furnished them in their houses; and were not unmindful to furnish his house.  
When Augustus had beautified Rome with setting up many fair buildings, he said, 〈◊〉 later it iam, marmore am reddidi: I found it made of brick, but I leave it made of marble. Your Grace, when God sent you to your inheritance & the right of this Realm, found the Church in horrible confusion: & in respect of the true worship of God a Church of brick; or rather, as Ezechiel saith, daubed up with unseasoned mortar. Your Grace hath already redressed the doctrine now cast your eyes towards the Ministry; give courage and countenance unto Learning, that God's house may be served: so shall you leave to the Church of God, a testimony that the zeal of the Lords house had eaten you up.  
And you, o dear beloved, if there be any such which are neither hot nor cold; which do the work of the Lord negligently; which esteem the word of God but as a matter of policy; which are ashamed to be called Professors of the Gospel of Christ: pray unto God, that he will increase your zeal. Let us continue rooted and built in Christ, and established in the faith: let us have care for the house of God. Whosoever is not after this sort zealous, is a man of a double heart. We may not halt between two opinions: If the Lord be God, follow him; but if Ball be he then go after him: he that is not with Christ, is against him. Many talk of the Gospel, and glory in their knowledge: but it is neither talk, nor knowledge, which shall save them in that day. He that feareth the Lord, and serveth him with a pure heart, and may truly say, the zeal of thine house hath consumed me, he shall be saved. If they shall not escape which have zeal without knowledge, what shall become of us, which have knowledge without zeal?  
And you, whosoever you are that by such means have decayed the Lords house, and abridged the provision and maintenance thereof, and see the miserable wrack of God's Church: if there be any zeal of God in you, if you have any fellowship of the spirit, if any compassion and mercy, if you love God, if you desire the continuance of the Gospel, Oh remember you have the Patrimony due unto them that should attend in the Lord's house. You take unto yourselves wrongfully that which was not lotted for you Give unto Caesar those things which belong to Caesar, and unto God the things which appertain to him, and make for the beauty & furniture of his house. every yourselves by lawful means, & without the spoil and waste of God's Church. Let not the Ministry by your means be despised: you enriched them which mocked, & blinded, and devoured you; spoil not them now that feed, and instruct, and comfort you. Let us seek the glory of God; let us at length serve the Lord, and not our belly and greedy wantonness.  
So shall God bless you, and prosper you in all your affairs: so shall he strike a terror of you into all foreign Princes that dwell about you: so shall your heart be kept steadfast in the hand of God: so shall your heart be perfect before the Lord: so shall you leave such as shall always praise the Lord in Zion: so shall you see your children's children, and peace upon Israel.  
And thou, o most merciful Father, grant that thy words be not spoken in vain: it is thy cause. Thou art our Father, we are as clay in thine hands. Thou hast the key of our hearts. give zeal to them that have knowledge, give knowledge to them that have zeal; that they may be inflamed and ravished with the love of thy house, to sorrow for the decay thereof, and to do all their endeavour to build up and establish the same for ever.  
AMEN.  
FINIS.