A SERMON PREACHED AT PAUL'S CROSS THE IX. OF NOVEMBER, 1589.  
By WILLIAM JAMES D. of Divinity, and Deane of Christeschurch in Oxford.  1. joan. 4. 
Ne cuivis spiritui credatis, sed probate spiritus an ex Deo sint, Queniam multi pseudoprophetae exierunt in mundum.  
Believe not every spirit, but prove the spirits whether they are of God or not: For many false prophets are gone out into the world.  jacob. 1. 
Si quis videtur religiosus esse inter vos, qui non frenat linguam suam, sed aberrare sinit cor suum, huius vana est religio.  
If any man among you seemeth religious, and refraineth not his tongue, but deceiveth his own heart, this man's religion is in vain.  Hieron. ad Pammachium. 
Foelices (inquit Faebius) essent arts, side ijs soli artifices iudicarent.  
Happy (saith Fabius) were the Arts, if they only who are skilful in them, might judge of them.  
IMPRINTED AT LONDON by GEORGE BISHOP and RALPH NEWBERIE. 1590.   

TO THE RIGHT HONOURABLE MY ESPECIAL GOOD LORD AND MASTER Sir CHRISTOPHER HATTON, lord Chancellor of England, Knight of the most noble Order of the Garter, and Chancellor of the University of Oxford, etc.  
IT pleased your good Lordship to require a Copy of my sermon which I preached lately at Paul's cross: which albeit I had denied to my lord of London, & divers others before, yet seeing it pleased your good lordship at your leisure to vouchsafe the reading of it, I have now at my return hither, put it down as near as I could, and I think almost verbatim, as I uttered it Wherein as my chief purpose was to assuage (if it might be) and for my small measure I endeavoured it, the contentions stirred up amongst us: so have I not kept back my opinion, nay my conscience, touching the man that troubleth us, and the matter by him intended. Wherein I protest (before God) that as I flattered not the Church government (of I own to no bishop therein for any benefit received, any thing farther than duty and good will:) so if it had been my last speech that ever I should have had, even for the duty I own to God's Church, either this, or what so ever God should have given to this sense, should have been said. I am sorry, and it grieveth me to see the heaps of Novelties that in her majesties most gracious reign, and in so plentiful a light of the Gospel, our inconstant Islanders have brought into the world. It argueth that the envious man sleepeth not, but hath sowed tars, and that they fructify, and laboureth by all means, by sea and land, to make Proselytes. There was a time when a learned ministery (a thing much to be desired, as also your Lordship's great care in bestowing the livings in your gift, and the regard which they have, whom your Lordship putteth in trust, by preferring learned men and Graduates of the Universities, doth testify to all the world, that your Lordship doth seek the like) was by the wisest and most zealous thought sufficient. But if our brethren in zeal think that this can not be done, but by extinguishing the ancient names and functions of Bishops in the Church, (a calling begun and continued from the Apostles time unto this day) and overturning the estate established: I will say with the Apostle, zelum habent, sed non secundùm scientiam. It is no way to bread a learned ministery, either to pull down the reward that should encourage them, or the means to maintain them, when they are bred. If any Bishops have transgressed in their callings, especially in admitting of insufficient Ministers, (as it must be confessed they have done) be it that he were an eye (though blind in this) that is, a chief one, or but a hand, or a foot, that is of a lower place, surely it is ill physic for this bleared eye, or for this sore hand or foot, to chop off the head, or kill the body.  
It is hard that nothing can please these men, unless the Church possessions, in deed their mother's bowels be pulled out: and the cause why they begin with us, is this, they must first have a footing somewhere, and here they see the hedge is lowest. It is pitiful to see how to this purpose in many places of this land, he is thought the only zealous, learned, and godly preacher, that can find most faults, pretend most wants, never giving God once thanks for the abundance of his blessings upon this Church, and nation, which for these 32. years hath been, yea even at this day is a nurse, nay rather a mother to all the Churches almost in all Christendom. And whereas we ought to teach repentance, amendment of life, faith to God, obedience to superiors, and charity one to another, to rebuke pride, covetousness, wantonness, newfangledness, slanderings, backbitings, and the like: if none of these be once named, but our spiritual Pastors torn and traduced, our own vices not once touched, but the Church and Churchmen paid home, then is he in many men's judgements, a zealous man, a child of God, never man spoke on this wise. In this simple sermon I did cast in my mite: if it persuaded, I have my hearts desire, and God, I trust, hath the glory: if it but a little stayed any, but to make a pause, some Apollo's may water it, and some others may build upon it. If it offended, I know the truth doth not always purchase friends, and that nulla medicamenta tam faciunt dolorem, quàm quę sunt salutaria. Surely as my meaning was not to sow pillows under any man's elbows, so was it not to grieve any, or to be contentious. For my own part, Liberavi animam meam. This I here have sent, submitting it, and myself wholly to your Lordship's good pleasure, humbly beseeching Almighty God to guide your Lordship to the glory of his name, the good of his Church, and Common wealth, and of this University (not the meanest member thereof.) From Christeschurch in Oxford the 17. of December. 1589.  
Your Lordship's Chaplain humbly in the Lord to be commanded, W. JAMES.   

1. Cor. 12. 
25 Lest there should be any division in the body, but that the members should have the same care one for another.  
26 Therefore if one member suffer, all suffer with it: if one member be had in honour, all the members rejoice with it.  
27 Now ye are the body of Christ, and members for your part.   
THe Apostle S. Paul having planted a church at Corinth, and now labouring with the glad tidings of the Gospel, to lighten the hearts of the Philippians, or (as some think) the Ephesians, who sat in darkness and shadow of death: absent from Corinth in body, though present in spirit; in the mean time it is not credible, what tars the envious man sowed in the lords field, among the lords wheat, neither how many ravening wolves entered, not sparing the flock. Hence there arose in their religion, in some, Apostasy and falling from God, starting a side like a broken bow: in some others there were itching ears, and desire of novelties: In their lives, singular iniquity and wickedness: in their sacraments, intolerable corruption and profanation: in every thing study of parts and contention, so as one held of Paul, another of Apollo's, another of Cephas: and, that which in this place did of all other most miserably vex the Church, and threatened as it were an utter ruin, the greater, and men of more excellent gifts, contemned them of meaner gifts, insulting over them, pleasing themselves above measure, in love and liking with their own excellency: on the other side, they on whom God had bestowed gifts in smaller measure, envied their superiors, repined to live under their subjection, nay, they found fault with God himself, as though he had not in due portion distributed his blessings.  
The Apostle in this similitude of the members of the body, goeth about as a good Physician to heal this disease, showing that no member, no not the least, not the meanest, is to be contemned, nay, proving that the meanest members and of least account, are most to be honoured.  
Every man must walk in his calling contentedly: Non omnes possumus esse Caesares, saith he. They that brought not gold, nor silver, nor precious stones to the building of the temple, yet did good offices, if they brought but wood or stone. If we cannot attain to be in primis, to have the first goal, yet is it praise worthy if we may have the second or the third. In the building of the temple, they that laid the foundations, nay, that digged places to lay the first stone in, that hewed and squared the stone and timber, were of less reputation and account, than those that carved & gilded the temple: yet was the others work and labour far more necessary.  
They that till the land and sow the seed, that thrash and grind the corn, are of less reckoning and estimation, than those that live in princes courts: yet is their labour and service far more needful.  
In man's body the sovereignty is the heads: the eyes, and ears, as in place, so in dignity excel the hands and feet: yet cannot the eye say to the hand, I have no need of thee, nor the head again to the feet, I have no need of you.  
Yea much rather those members of the body which seem to be more feeble, are more necessary.  
And upon those members of the body which we think most unhonest, put we more honesty on, and our uncomely parts have more comeliness on.  
For our comely parts need it not, but God hath tempered the body together, and hath given the more honour to that part which lacked.  
And that (as it is in my text) lest there should be any division in the body. etc.  
This is then the Apostles scope & drift, that as there is great difference between the members of the body, whether we respect the placing of them in the body, or their force or dignity, yet none can lack another's help and ministery: so in the church, they who are as heads or eyes, that is, the chief, may not contemn the hands & feet, that is, the meanest, but must give them the more honour: and on the other side, they that are the hands and feet, that is, the lowest and meanest, must not take unto them the honour of the head, neither must murmur against it, and that therefore, lest there should be any division in the body, but that as members they ought to have the same care one for an other.  
Great was the occasion that moved the Apostle to use this similitude, whereby he laid open their vain & fruitless contention: so as that if they were not blind, they might see their own folly, and wax wise, & every man esteem & judge of himself according to his place & condition, whereunto the lord hath called him. And I would to god we had not now a greater cause, & might not make a more just complaint then S. Paul might.  
As in a common fire every man bringeth somewhat with him, either water to quench, or somewhat else to help, no man at such a time standeth idle; so I at this time, and in this place, do bring to you this saying of the Apostle.  
Lest there should be division in the body, let the members have the same care one for another. If one member suffer, all suffer with it, if one member be had in honour, all rejoice with it.  
In handing whereof, I purpose by God's assistance, and your patience, to follow the division that Chrysost. in his 31. homily on this epistle, & on these words maketh. Tria igitur hîc flagitavit Apostolus: Ne scindantur, sed penitissimè copulentur: ex aequo sibi prospiciant: quicquid incidat, commune putent. The Apostle hath required (saith he) three things: first, that they be not rend or divided among themselves, but most firmly coupled together, and that in these words, lest there should be any division in the body.  
Secondly, that the members should have a mutual care one for another, and that in these words, that the members should have the same care one for another.  
Thirdly, that they should account that all things that happened to one, were common to all, and that in these words: Therefore if one member suffer, all the members suffer with it: if one be had in honour, all rejoice with it.  
First here is a prohibition, Let there be no faction or division among you: then, a mutual care, Let the members have not only a care, but the same care, one for another: thirdly, not only a care is commanded, but a commiseration, If one member suffer, all the rest suffer with it, etc.  
And lastly, if the time will suffer, shall be added the explication and application of the Apostles similitude in the words following: Ye are the body of Christ, and members in part.  

The first part.  
Lest there should be any division in the body, etc. Nature the common parent of us all, who (as Philosophy teacheth) doth nothing in vain, albeit that all her motions be by contraries; and that in this great and wide world, wherein there is wonderful and strange variety, yet hath she so tempered and mingled all things, that there is not only not any division and discord, but (if we believe some Philosophers) such and so sweet a harmony, that, as he saith of virtue, if it might be seen with bodily eyes, it would stir up incredible love thereof: so if this harmony might be heard with our outward senses, it would not only ravish us more than the sweet Siren songs, but would replenish us with an unspeakable kind of pleasure, fit for the heavenly gods (as they think) then for earthly men.  
In this little world, this tabernacle of our bodies, this microcosmos, albeit it consist altogether of contrary elements, and of those whereof every one seeketh to destroy another, and that by most contrary qualities, as the extremities of heat, cold, moisture, and drought: and albeit there be never any peace or rest, until (as Aristotle teacheth) there be elementum praedominans, a prędominant element that ruleth all the rest: yet all the rest so serve and obey it, so consent all to the good of the body, the water assuaging the extremity of the fire, the fire warming the coldness of the water, and so of the rest, every one abating others exceed, every one supplying others wants, that albeit (as is in the proverb) nothing be more contrary than fire and water, heat and cold: yet as Physicians of divers deadly poisons make one wholesome medicine, and as Bees of divers noisome flowers make one sweet honey, so nature the best scholemistres, of many contraries hath made one the most sweet and pleasant mixture in the body. And that therefore, lest there should be any division in the body.  
In this similitude of the Apostle, albeit the head be placed as the watchtower, the eyes & ears as watchmen, the hands as champions, the shoulders and sides as walls or bulwarks, the feet as props to support, or as quick posts to dispatch, the tongue as an Interpreter or Ambassador: yet they all, head, eyes, ears, hands and feet, so consent and agree, every one lending help to another, that that which toucheth one, is regarded and cared for of all.  
Barnarde in his meditations, to show how easily every man might be directed and amended by himself, saith, that every one hath in his own house accusatorem, testem, judicem, an accuser, a witness, and a judge. Accusat me conscientia, te stis est memoria, ratio judex. My conscience is mine accuser, my memory the witness, my reason the judge.  
The like hath S. Basill on these words, attend tibijpsi, so that farther than to himself, & to his own house, to his own conscience, to his own memory, to his own reason, man needs not to seek, the most certain censurer of himself. In like manner the Apostle S. Paul, to make manifest to the Corinthians what a mischief contention was in the Church, sendeth them to no other place then to their own bodies: as if he should say, If contention and strife can not be between the head, eyes, hands, and feet, without the danger, nay destruction of the whole body, much less in the Church, which is the body of Christ: Ye are the body of Christ, and members in part.  
This is that leaven which we with the Corinthians must purge out, before we can be sweet bread.  
These are those works of darkness, which we with them must cast off, before we can put on the armour of light.  
This is that old man with his deceivable lusts, which we must lay aside, before we can put on the new man Christ jesus, which after God is shaped in righteousness and true holiness.  
God is charity, and he that dwelleth in charity dwelleth in God, and God in him.  
Our God is the God of peace, our Christ is the prince of peace, his Gospel the Gospel of peace, his Apostles preachers of peace.  
The Prophets prophesied of him, that in his days peace should flourish, the Wolf and the Lamb, the Leopard and the Kid, the Calf and the Lion should devil together: that they should in his days turn their sword into plough shares, their lances into scythes or sickles, their spears into spades.  
In his nativity the Angels sang peace, Glory be to God on high, and in earth peace.  
His whole life was an example of peace: every where pax vobis. His commission to his Apostles, a commission of peace: Into what house soever ye enteter, say, Peace to this house. In his departure hence he left peace, My peace I ●●●e you, my peace I leave you.  
Gregory Nissen expounding these words, Pater noster qui es in coelis, As oft saith he, as we say, Our father which art in heaven, so oft we must remember of what stock & lineage we are, namely sons of the almighty, and whither we ought to aim and direct all our thoughts and deeds, namely to the highest heavens, where our father dwelleth: otherwise, as bastard children, we shall beat the air, and shoot at an uncertainty. In like manner, as oft as we consider what a God our God is, what a Christ our Christ is, what a Gospel our Gospel is, what Apostles our Apostles were, how that his birth, life, death, and all these, resounded nothing so much as peace: so oft (as chrysostom noteth) we must labour  similitudinem patris indicet actus prolis, that is, that we may be fatherlike, that if we will be coheirs with Christ, we (as Cyprian saith) see that we abide in the peace of Christ.  
For seeing we have all one and the same father, redeemer, comforter, all one and the same milk of the word, and food of the Sacraments: Seeing we all inhabit here one and the same vale of misery, the valley of tears, having all one and the same sworn enemy, the old malicious and cankered serpent: Seeing there is but one God, one faith, one baptism: Seeing we are all branches of the same vine, drawing all juice & moisture alike from the same root, all servants of the same master, children of the same father, and (as the Apostle saith) all members of the same body: why do we either contemn or contend one with another?  
Seeing we all run for one goal, we all wrestle for one garland, we all strive for one crown, a crown immarcessible: Seeing as this our Apostle saith, that by one spirit we are all baptised into one body, whether we be jews or Grecians, whether we be bound or free, and have been all made to drink of one spirit: Why forsake we one another? why despise we (as the Prophet saith) the son of our mother, the son of our heavenly father?  
chrysostom expounding this place of the Apostle in his 30. homily on this epistle, saith that the Apostle used that word To have drunk of the same spirit, in most apt and fit manner: for as we see (saith he) in gardens, herbs and plants all, although of divers qualities, yet to be all watered with one and the same rain, and all to fructify and increase: so we, although of divers nations, of divers callings, yet have all been partakers of the same spirit, & have all tasted of the same grace. If therefore one spirit have fashioned us all, and have made us all one body, and fed us with one & the same heavenly table, have watered us all with one heavenly dew from above, which all are to have drunk of the same spirit: If it have united us who were before so far different one from another: If the members than make one body, when they all as it were do grow and knit themselves together: why dream we of any the least dissension, the least difference? And a little after, albeit the members be many and divers, yet this is the prerogative of the body, to make all those, although many and divers, yet all one. In like manner, albeit the Christians be many, scattered far and wide throughout all the world: and although (as Tertul. saith) that Christ's kingdom is not contained in any bounds, as the Germans, Britons, & others are: but whither soever you go, his name is believed on, & his power stretched out: & that although ye go to the Indians, to the Moors, or whither soever else, every where you shall find, In the beginning was the word, and the word was with God, & that word was God: yet notwithstanding, of all these, although thus far distant, yet while they observe the unity of the spirit in the bond of peace, as of the 5000. in the Acts of the Apostles, there is Cor unum & anima una, one heart, one soul. This is the prerogative of the Church, to make that they, who are in bodies many and divers, yet being united in spirit, make all one mystical body under their head jesus Christ.  
This is that catholic Church which we believe: this is that communion of Saints, which not flesh & blood, but our father which is in heaven hath gathered together. This is that body whereof our Apostle here speaketh, whose head is Christ, whose members we are, wherein the Apostle laboureth for agreement & comfort, and that therefore, Lest there should be any division in the body.  
Dissension, division, is a most miserable thing, whether ye respect the Church, common wealth, or private families.  
The contention of the Apostles of our Saviour, savoured of those things which are of the world and not of God. The dissensions between Paul and Barnabas, although the Lord turned all to his greatest glory, yet gave the Church a shrewd blow, even in her swaddling clothes. The strife between the East and West Churches about the feast of Easter, armed the enemies of both against both. The quarrels between Theophilus and Epiphanius, Chrysost. Augustine, Jerome & Ruffinus, caused Christ and his kingdom to be ill spoken of.  
Clem. Alexandrinus Strom. li. 7. saith, the Heathens were wont to object on this manner, Ye Christians descent among yourselves, and maintain so many sects, which although every one do challenge to itself the title of Christianity, yet every one doth hate & condemn another. For this cause said chrysostom, we are become ridiculous both to jews and Gentiles, while the Church is rend into a thousand pieces.  
The family of Love in reproach in their writings, call us the divided people.  
chrysostom on the Acts noteth, that some were wont in his time to say, I would be a Christian, but I know not to which side to cleave: The one saith, I say true: the other saith, I say true. Which if ever it were true in any age, in this of ours is most true. By this we see many obstinate confirmed in their error, many weak to be kept back, and many wicked to take occasion hence, to say in their hearts Non est Deus: There is no God.  
For albeit our contention be not so bitter as it was in Popery among the Dominicans and Franciscans, and that whole unholy rabble, every one striving pro aris & focis, one crying out, Lo here is Christ, another, lo here is Christ, which every one hath seen in every angle of every great temple, at every sacring of every mass, all which controversies jesuitism hath almost swallowed up: yet as long as we with the Corinthians, hold one of Paul, another of Apollo's, another of Cephas, are we not carnal? do we not make a rent in the body? I am sorry that these things, and greater than these may be spoken of us.  
Paul, Apollo's, Cephas were excellent men in the church of God, & adorned with most excellent & rare gifts: yet did the apostle reprehend the Corinthians for depending on them, for dividing the church for them.  
If the Apostle might in these our days revive & see our strife, what itching ears we have, how we heap up teachers to our own liking, how that is holy that we will, and as long as we like, how like straying sheep we forsake our own sheepfold, and like foolish chickens fly from under the hen's wings, how in this city sundry assemblies in divers places are thought far more holy than this days assembly, or any other at this place or the like: what may we think he would do or say?  
Be it that they are (which God knoweth they are not) as Paul, Apollo's, Cephas: yet as long as for them, or by them the church is rend, until Paul, Apollo's, Cephas (if any such be) take away the scandal, the stumbling block, is there not dissension in the body? So long as every one draweth disciples after him, seeking our own and not Christ's glory: So long as in giving honour, we go not one before another: So long as we give not due food in due season, but as crows feed on carrion, so we fill our auditor's ears with the supposed faults of other men: So long as we see not the beam in our own eye, but are ever hagling at the mote in our brother's eye: So long as we put our faults into the hinder part of the wallet, and lie prying into our brethren's which we hang before us: So long as we do nothing but with cursed Cham lay open our father's nakedness: while we speak not to the heart of Jerusalem: So long we make a schism, a dissension in the body, so long Christ dwelleth not in our hearts by faith: So long we may seem zealous, but not for good. So long we grieve the good spirit of God, wherewith we are sealed against the day of redemption, and heap wrath unto ourselves against the day of wrath.  
As oft as I consider a notable fruit of this contention, which is in deed the contempt of the ministery (& I think of it oftentimes) so oft I cannot but tremble at the heavy judgements which have befallen so godless people. What befell Mary Moses sister for her murmuring? Chora, Dathan and Abiram that set themselves against Moses? the boys that mocked old Elizeus? what became of the holy city Jerusalem? Ninive, Corinth, Galatia, Ephesus, Colossa, Laodicea, and others, now heaps of stones, now dens and cages for unclean birds and beasts, now of Churches planted by the Apostle, become slaves, and bound to Mahomet and infidelity, are things to all the world manifest, and need not any further explication.  
As oft as I hear men for their age reverend, for their learning excellent, for their conversation without just reprehension, examples of the flock, elders that rule well, worthy of double honour, to be reproachfully traduced, to be made laughing stocks to men and angels, and being such as have left all for Christ, yet to be termed Antichrists, sometime in the pulpit, sometime at your tables, sometime in lewd and shameless libels, and every where to be handled unworthily, to be envied at, that kings have been their nursing fathers, and queens their nursing mothers: As oft as I behold his platform, whom I am loath to name, that personatus histrio Martin, who thirsteth at the overthrow of bishoprics, and Cathedral Churches, like unto him that reapeth where he sowed not: so oft me thinketh that I see a miserable ruin, first of the Universities, and so consequently of the Church.  
It is a thing worth the marking, that at this day in our Universities many either altogether leave the University, or if they stay, yet do shun the study of Divinity: some study Physic, some Law, that Galenus opes, that justinianus honores.  
It is truly said by Cicero, honos alit arts, omnésque incenduntur ad studia gloria, iacéntque ea quae apud quosque improbantur. Honour nourisheth arts, and all men are stirred up to study with glory, and those things are left alone which are reproved of all men.  
It is a profane speech (they say) But no man goeth a warfare at any time at his own charges.  
There is a goal for them that run, and to them that strive, and strive lawfully, there is a crown prepared.  
After seed time there is a harvest. We may not mussel the mouth of the ox that treadeth out the corn.  
The Elders that rule well are worthy of double honour: For if they sow spiritual things, is it a great matter if they reap temporal things?  
This practice hath already deterred many from the ministery, & some that have entered one step, it hath caused to leave their calling, and yet long be, it will cause that few will addict themselves to the study thereof.  
Although I doubt not that there be in England 7. thousand, that never would bow their knee to Baal, that never will take their hand from the plough, that would follow Christ through good report and ill report, that would account all as dung to win him, men that know, as the Apostle saith, egere & abundare, to lack and to abound: For what shall I doubt what they would do, when I see what they have done, veterani milites, old soldiers, nay most valiant captains: yet forasmuch as nemo nascitur artifex, no man is borne his crafts master: seeing that Christians are made, not borne, fiunt, non nascuntur Christiani: seeing men are not now immediately taught of God, but (as the Apostle saith) they must attendere lectioni, attend to reading: and forasmuch as the parent's hand and head is chief in the education of this child, whose endeavour for the most part is to leave them a name to posterity here upon earth: what can we think to be the end of this?  
I might use many examples to this purpose: I will only show you this one. There is a notable story recorded of the mother and of the sons of Zebede, the mother of an holy kindred: if any were, it is like she and hers were well taught; the children the seed of the faithful, she asketh, they ask, she asketh that her sons may sit the one on the right hand, the other on the left; The Apostles james and john, the sons of Thunder, elected by Christ to that place, taught by God, they make the same request, as the answer, You know not what ye ask, manifestly showeth.  
Now if so good a mother, as the mother of the sons of Zebede, make this suit for her sons already elected, already possessed of the Apostleship: if the Apostles, touched (no doubt) with a good measure of God's spirit (for they had left all they had, and followed him) yet dreamt of an earthly kingdom: what shall we think that animalis homo, the carnal man will do?  
Surely in this case Demas will forsake twenty Paul's, and the young man in the Gospel, although he will brag of doing all things commanded him, and that from his youth, yet if it come to suffer affliction with Christ, nay if it be but to sell all and follow him, will departed from him sad and heavy.  
The parents gather for their children, not the children for their parents. What parent will gather misery, beggary? Who will lay out these dear pledges to reproach and ignominy?  
The best mother must yield to the mother of the sons of Zebede: the best scholars that are, are inferior to james and john: yet both mother and sons, desire the right and left hand. What may we then think of our tender plants, our young novices, that may be turned into what their parents will? who as in duty they are bound, depend wholly on their parent's care and providence.  
physicians when they deliver any pills, or the like medicines, to provide that they might not offend, either the taste with bitterness, or the sight with the unpleasantness of the matter, wrap them commonly in gold or sugar, and so draw on the patiented to receive the medicine: even so in the work of the ministery, Christian Magistrates as good Physicians, to stir men up to that calling, whereunto vix quisque idoneus, scarce any man is fit, have wrapped the outsides thereof in gold or sugar, that is with recompense after long labours, whereas in deed within, if men duly weigh the burden thereof, there is nothing but that which is heavy and bitter.  
In popery the chiefest families were drawn hereunto, in hope to make their children Cardinals, Bishops, and great men, and with us it was usual; and in France it is in every second brother, almost in every great house, & surely many among us did it of a zeal, although it were but blind.  
But what shall I say of these, that under pretence to reform, seek to overthrow all, abusing the zeal and credulity of the simple? who among them hath with Anna dedicated her one Samuel to serve the Lord, or once to encounter the common enemies?  
To speak what I think, and to speak my conscience freely, they that with Martin seek the overthrow of all, do offer sacrifice to their god their own belly: and although they would seem the most sincere, yet in this seeking after the church spoils, they are in deed the greatest idolaters, serving their god Mammon.  
And these are they that stir up these tragedies, men whom nothing can satisfy, and yet they envy the ministery, if without them or their charges, by the lords blessing they may live.  
If Ananias and Saphira for keeping back but half that which was their own, were strooken stone dead; what may they look for, that to reap where they sowed not, seek to overthrow all?  
The devil also playeth his part in this tragedy. For as Pharaoh thought that there could be no more ready way to destroy God's people, then by killing their male children: so the devil seeing in the Primitive Church, that some resisted unto blood, and that some others most notable men, as Cranmer sometime Archbishop of Canterbury, Ridlie Bishop of this See, Latimer Bishop of Worcester, Hooper Bishop of Gloucester, Farrer Bishop of S. davis, Bradford, Saunders, Philpot, and others, in the midst of the flames to have given testimony to the Lord jesus: and albeit he see and perceive, that by our contention he hath profited much: yet seeing not all things to succeed after his mind, he returneth ad ingenium Pharaonis, to kill the male children of the Hebrews, even in their swaddling clouts: that is, by taking away the reward of their labour and studies, to draw men by little and little from the study of Divinity, and so to make their desire and zeal less earnest. For although there be now many (the Lord be praised) that can and dare meet this enemy in the gap: yet he hopeth for a day, and that yer long be, when there shall be none to bark at the wolf when he cometh.  
Principijs obstat, he seeketh to hinder the very beginnings.  
Dum seges in herba est, while the corn is in the blade and green, he maketh ready both sith and sickle. He endeavoureth to stop and choke the first springs, before they break out into any streams. His care is to writhe and wrest the trees, while they be but young, before they get either top, root, or great strength.  
This mystery of iniquity hath not now first begun to work and show itself; nay, it hath been seen and noted in all ages: and to leave off multitude of examples of ancient time, I will only bring three witnesses of famous memory, omni exceptione maiores, of our age, who in the spirit saw what monsters these latter days should yield, three notable learned men, calvin, Brentius, and Gualther.  
calvin in an Epistle extant to that most reverend father Cranmer, Archbishop of Canterbury, exhorting him to have a care, that in England there might be established a certain form of religion, whereunto (saith he) as all other that bear rule there, must by common endeavour apply themselves, ut praecipuae tamen sint tuae parts, yet so, as that the chief care must lie on your shoulders: Vides quid locus iste postulat, vel magis quid pro muneris quod tibi iniunxit ratione abs te suo iure exigat Deus. Thou seest (saith he) what this thy place (he meaneth of an Archbishop) requireth, nay rather, what God may exact at thy hands by reason of the office which he hath laid upon thee. Summa est in te authoritas, etc. There is in thee the chief authority, which not only thy place of honour, but also the opinion of thy wisdom and integrity hath purchased with all men. unum tamen apertum obstaculum esse intelligo, quod praedae expositi sint Ecclesiae redditus, malum sanè intollerabile.  
Yet I understand that there is one open let or hindrance, that the Church revenues are laid open for a pray. A mischief truly intolerable. What think you would he have said, if he had seen Martin's platform?  
Brentius in an Epistle to john Schopper, Abbot in Heilsbrunen, prefixed before his Homilies on the acts of the Apostles, saith on this wise: I think (saith he) that not only Antichrist by his impiety, & the Turk by his cruelty, threaten the destruction of the church, but those also to seek the utter subversion thereof, Qui occupationibus & direptionibus facultatum ecclesiasticarun, quas maiores nostri ad conseruanda studia religionis contulerunt, adolescentes à studio sacrarum literarum deterrent. Who by invading and spoiling the Church possessions, which our ancestors have bestowed to conserve & maintain the studies of religion, deter and drive away young men from the study of Divinity. I know (saith he) that the church of Christ is builded on a sounder rock, than that it can be overthrown with any storm, although never so vehement: & that the Church which resteth on the power of the holy Ghost, greatly needeth not the aid of external riches: tamen quia hi qui facultates Ecclesiasticas diripiunt, & in privatum suum usum transferunt, depraedationibus suis id efficiunt, quo pauciores sacris literis operam dent, & ad obeunda publica Ecclesiae munera erudiantur, profectò Ecclesiam Christi, quantum in ipsis est, evertunt & devastant. Yet forasmuch as they who spoil the Church possessions, and turn them to their private use, and by their robbery bring to pass that the fewer do study Divinity, and be trained up to do the public functions thereof, truly as much as lieth in them, they overthrow & lay waste the Church of Christ. And a little after, Non ferenda barbaries est, ut ea organa per quae Christus incrementum suae conseruationis effudit, tam foedè conculcentur. It is a barbarism not to be suffered, that those means and instruments whereby Christ had spread into the world the increase of his kingdom, should be so filthily wasted.  
Gualther on the 21. of S. Luke's Gospel in his 183. homily, speaking upon the occasion of the poor widow, that cast in two mites to the treasury, and our saviours preferring her before the richer, and those that offered greater gifts: forasmuch (saith he) as Christ is wont to behold such things, we must remember, that he also seethe them, qui opes ecclesiasticas sacrilega audacia adse recipiunt, aut saltem illas in usus illicitos atque prophanos convertunt. Who with a sacrilegious boldness take the Church goods unto themselves, or else convert them to unlawful and profane uses. Grave ergo illorum scelus, & omni detestatione dignum sacrilegium est, opes illas in usum alienum convertere, sive id publicè fiat, sive privatim. Heinous therefore is their offence, and a sacrilege worthy by all means to be detested, to convert those possessions to any other use, whether it be done publicly or privately, & yet it is too too usual & frequent.  
And first he showeth how in the papacy these things are abused. But to let them pass: But among them (saith he) qui evangelii nomine & doctrina gloriantur, & religionis reformatae sectatores videri volunt, impudentissimè the sauri illi sacri distrahuntur. Who glory in the name and doctrine of the Gospel, and would seem followers of reformed religion, those holy treasures are most impudently wasted: some snatching part to their own private use, other some casting all that is left into the public treasury or chequer, to make thereof vain houses, to erect towers and bulwarks and munitions, to make guns and other engines to shed Christian blood, to pay wages to bloody soldiers. It cometh then (saith he) to pass,  alijs ex ecclesia ditescentibus qui huius labes & macula dici poterant, ministri eius fideles cum inopia & fame conflictentur, scholae frigeant, doctissimi quique dilabantur, pauperes item, etc. that some waxing rich of the Church revenues, who are in deed the spots and blemishes thereof, that the faithful ministers strive with famine and penury, schools are every where contemned, learned men as water slide away unrewarded, and the poor to the great reproach of the Gospel, are constrained from door too door to beg of them, who hate them and their profession.  
Did not these men (think we) in the spirit foresee the Martin's and Machevils' of this our age? or is not this the same spirit that possessed the pretenced reformers in their days? did calvin, Brentius or Gualther either maintain an idol ministery, or serve Mammon or their own belly, when thus they bewailed and reproved in the old Martinists this shameless Church robbery?  
But whereunto shall we ascribe this upstart insolency? Cyprian saith, that idleness and long peace have corrupted the discipline which the Apostles left.  
Euseb. by much liberty and overmuch indulgence, our manners be depraved, and discipline corrupted, while we envy one another, while we derogate one from another, while we bite and accuse one another, and stir up war and strife among ourselves.  
Unthankful to God, who hath vouchsafed us so great blessings: unthankful to our sovereign, to make a rent in her kingdom, who hath protected us in so great dangers. Herein we show ourselves most like the Viper's brood, who never are brought forth, but by renting their mother's womb: Or to young Mules, of whom Pliny writeth, that they being well fed, all to beat their dams with their heels for recompense: Or to those beasts of whom Aristotle writeth, that having sucked up their dams milk, are not contented, unless they may suck up their blood also.  
Whatsoever the pretence is, if this course may run on a while, neither shall God have that glory, nor the prince that honour, nor learning that reward, nor the Church that peace, nor the common wealth that government, that in the fear of God, all good laws, and all conscience appertaineth to them all.  
Of these I may say as Seneca some time said of the like, lib. 2. de Ira, cap. 9 Sitantum irasci vis sapientem, quantum scelerum indignitas postulat, non irascendum illi sed insaniendumest. If you will have a wise man to be so angry as the heinousness of the offence doth require, he must not be angry but he must be mad.  
To have eaten an apple as Adam did, to have looked back to Sodom with Loathes wife, to have made an Ephod as did Gedeon, to have received a reward as Gehezi did, to have denied Christ, to have doubted of the resurrection, to have kept back half a man's own, in most men had been matters not of so great moment: but in Adam, Lot's wife, Gedeon, Gehezi, Peter, Thomas and Ananias, they were most heinous and grievous offences.  
If Papists, Atheists, Turks or Infidels, should attempt this, it were but a matter of small weight: but that they who are armed with the name of the Church do fight against the Church, Ecclesiae nomine armantur, & contra ecclesiam dimicant, as Cyprian saith, that filii sponsi, the children of the bridegroom, that Inimici eius, domestici eius, that they of his own house, should be his enemies, nay that he who dippeth his hand in the dish with us, a man of our own peace, that is called a brother should do this, should slander the brethren, should seek the subversion of the Church, is to others incredible, in him intolerable.  
What is this, but (as our Saviour saith) Percutiam pastorem & dispargentur oves? I will strike the shepherd, and the sheep shall be scattered? nay, what if it come to this pass, either to make no shepherd at all, or else to make that the shepherd shall be pastor idolum?  
Take away the reward, lay open reproach and ignominy, and then see who will put his hand to this plough. Who will then say with the Prophet, En ego domine, mitte me. Lo here I am Lord, send me.  
The Lacedæmonians finding a boy delighted in picking out birds eyes, put him to death: for they foresaw that he would prove in time a most dangerous citizen.  
The Romans seeing one that in his walk did ever use to chop off the heads of the Poppies, adjudged that in time he would cut off men's heads.  
What shall we think they would do or say, if they might see what is shot at by these men, who aim not at the heads of poppies or birds eyes, but at bishoprics and cathedral Churches which they planted not, the most renowned monuments through Europe?  
What will be the end, the Lord only knoweth: but for the one university, I can speak of knowledge, that Satan and these master builders have profited thus much, that where as there were in some Colleges and halls where they live at their parents charge an hundred or more, there are now in many not half the number, in some scant twenty; in other Colleges where there is allowed maintenance, although the number be not much diminished, yet many change their studies, and most doubt what is to be done, what course is to be followed.  
If Satan may transplant these young plants, if he may dry up these fountains and wellsprings, if he may cut off this tender corn in the green blade: what can we then look for but Barbarism & a sink of all mischief to overflow all?  
It is truly said of Aristotle, Finis intentione primus, executione ultimus. The end although it be last attained, yet it is first intended: and we here live among men, Non cum perfectis, not with perfect men, and therefore they are to be drawn on by human means.  
Martin Senior braggeth of an hundred thousand, whom he termeth not a few, nor of small reputation, but in manner the strength of our land, the sinew of her majesties royal government, whom yet he reprehendeth, both Preachers and people, that they suffer these things.  
There are many, I am sorry to see it, and I must confess it, whom this vanity hath led aside, many that do reverence and admire this man's doings, unto whom what greater evil could a man wish, then as he said of a covetous man  diu vivat: so to them none other greater than this, that with their own mouths they should lay open their own reproach?  
The evil man out of the evil treasure of his heart bringeth out evil things: and who so privily slandreth his neighbour, him will I destroy, saith the Lord.  
Michael the Archangel contending with the devil about the body of Moses, gave no reviling speeches, but said, The Lord reprove thee.  
Never did any godly man write or speak on this manner. None of the fathers of the primitive Church ever dealt in this sort, no not with most damnable heretics. None of the most wicked heretics used such reproachful taunts against the fathers. It cannot proceed from God's spirit, to lay open Gods children to be derided of God's enemies. No man that by reading of holy scriptures, praying, or meditating, talketh with God, can speak with a spirit so void of God.  
O holy Patriarches, Prophets and Apostles, holy bishops. Martyrs, Confessors, have ye so won kingdoms to Christ, converted nations, planted faith?  
Is this, to revile our brethren, to make a scorn of the lords ministery, to have all our speech powdered with salt? Is this to minister grace to the hearers? Is this to edify the Church? Is this to bear one another's burden?  
In this lavish and uncharitable reproaching of fathers and brethren, I must say to them as Seneca in an epistle, saith, Similes sunt canibus rabidis qui plusquam exigit fames mordent: They are like unto mad dogs that bite more than their hunger or necessity requireth.  
It is notably said of Jerome in his 3. apology against Ruffinus, in a matter of far less inconvenience than this is, wherein Ruffinus dealt in respect of Martin modestly and charitably. Quid necesse est in multorum scandala ruinamque proferri, quae secretò corripere valeas aut emendare? What needeth it to have things spread abroad to the offence and fault of many, which thou mayest secretly either correct or amend? Of this man I will say, as sometime Seneca lib. 14. epistola 95. said of Marius, Quid tu Caium Marium semel consulem (unum enim consulatum accepit, caeteros rapuit) etc.  
What moved Caius Marius who was once chosen Consul (for in the rest they chose not him but he chose them) to pursue the Teutonikes and the Cymbrians, and to follow jugurth through the deserts of Africa, and to undertake so many perils & dangers? Was he (think you) moved thereunto by any instinct of virtue? Marius' exercitum, Marium ducebat ambitio, Marius led the army, but ambition led Marius, saith he.  
In like manner, if you ask what hath moved Martin to this so great boldness, whether there hath therein appeared any spark of virtue? I answer, Martinus populum, Martinum ambitio ducit, Martin leadeth the people, but ambition or perhaps avarice leadeth Martin. As that wretch burned Diana's temple to make himself famous: and as he overturned Omnia iura divina & humana, propter eum quem ipse sibi opinionis errore finxerat principatum, as Cicero saith, to make himself great, overthrew all the laws of God & man: so this man to satisfy his own opinion, careth not though he do coelum & terram miscere, overturn all estates never so well established.  
It is a spice of singular envy, nay of impiety, to envy the church, that kings have been her nourishing fathers, and Queens her nursing mothers, that kings have served the lord, that they have kissed the son, that is, that they have done all things for the Church, and the advancement of the ministers thereof.  
Is thy eye evil, because I am good? chrysostom in his 31. homily on the first to the Corinthians, proveth that envy is worse and more hateful, than covetousness the root of all evils. The covetous man (saith he) rejoiceth when he gaineth: the envious man when another looseth, he counteth it to go well with him, when it goeth ill with others, measuring his own felicity by other men's miseries: a fruitless drone pining at others profitable labours: Expressa quaedam Sathanae imago, a very lively image of Satan.  
But as joseph the more he was envied, the more the Lord prospered him: and the more Moses and Aaron were maligned, the more the Lord wrought for them: and the more job was humbled, the more the Lord exalted and restored him: so this fruit will come of these foes, that the more they shall set themselves against the Church, and seek to undermine it, so much the more the Lord will strengthen and confirm it.  
What grieveth it thee (saith chrysostom) that thy brother hath received a spiritual or temporal blessing? but of whom hath he, I pray thee, received it? hath he it not from him from whom every good and perfect gift descendeth? hath he it not from God above? be angry then with him who hath given it, not with him that hath received it.  
Grieveth it Martin, that the Lord hath in so large a measure blessed his Church, that as yet there remain some steps, some monuments of kingly and gracious liberality, that at this day our most gracious sovereign (whom God long preserve) her faithful Senate of elders lay not open all things to the rashness and temerity of some? let him bend his anger against GOD, in whose hands Princes hearts are, a 'gainst the prince, against the state, for that they suffer not the Church to be a pray unto their teeth.  
Regalius est addere quàm adimere, it is a more royal thing to add then to take away.  
Sooner may one rakehell burn Diana's temple to ashes, than all the princes of the world build it up again. In Physic the method to kill, is easier than to cure. It is a rule in Aristotle, Facilius destruere, quàm construere. Easier it is to pull down then to set up.  
I may well in this matter say as it is reported, that Agesipolis once did: unto whom when one reported as a strange thing, that Philip king of Macedon had in a few days space taken, and sacked, and razed Olinthus a most famous city, and had either slain or sent into banishment all the citizens, and had made a miserable spectacle of so renowned a place: Atqui, per deos inquit, but I swear by the gods saith this heathen man, that Philip king of Macedon, although a greatking and a mighty conqueror, yet can he not in a far longer time, no not in many ye res build such a city as Olinthus was.  
Let Martin brag of his thousands, of his good success, in deed of his own shame: yet shall he not in many years, nay not in many ages, erect such a state, build such temples as this before your eyes is, endow them with such possessions, prepare such recompenses for learning and learned men.  
If his plat might take place, he might then say, Ecclesiam inveni auream, relinquam aeream, I have found the Church of gold, I will leave it of brass: or, I found it of Marble, I will leave it of Brick, I found it covered with Lead, I will do as Dyonisius did with Aesculapius, in taking away his golden cloak, I will thatch it with broom, it is lighter in the summer, & warmer in the winter.  
If this man's counsel might be heard, I will say as Cicero saith in another case, Rempublicam saith he, but ecclesiam say I, quae nunc aliqua est nullam haberemus, whereas now by God's great blessing, and her majesties gracious favour, we have a Church, we should then have none at all.  
Let no man object to me and my brethren, while we follow this argument, that of Demetrius the silver Smith, Great is Diana of the Ephesians: for we herein communicate not with flesh and blood. Many of us have one foot in the grave, and all our life ought to be a meditation of death: this weurge, that the Church possessions, Christ's patrimony, is not as they desire, being so bountifully bestowed, so graciously protected, so wickedly to be pulled down, and scattered abroad.  
If it be evil spent by some, it is their fault that abuse it: and if some few be faulty, why should all be punished?  
Even in the best times, there have been evil Priests.  
S. Hierome on the sixth to the Ephesians, on these words: Fathers, provoke not your children to wrath, but bring them up in discipline, willeth Bishops and Priests diligently to read that place, who bring up their sons in secular learning, and cause them to read wanton comedies, and to sing filthy rhymes, and peradventure, such as they maintain with the Church revenues.  
Eli the Priest was himself an holy man: but because he brought not up his children in discipline with due correction, he fell backward, and broke his neck.  
And a little after in the same place: If the Apostle require of the Ephesians, of Say men, and of such as were conversant in the affairs of the world, to bring up their children in discipline, and in the fear of the Lord: what may we think he requireth at the Bishops and Priests hands, of whom he writeth to Timothy, that their children must be brought up in obedience and all honesty? and repeating the same to Titus, he saith, A Bishops children must be faithful, not riotous, not disobedient, and (as though the children's offences were to be imputed to their fathers,) he addeth: coniunctionem causalem, a conjunction causal: oportetenim Episcopum, etc. For it behoveth a Bishop to be without crime, as the steward of God, and concludeth thus: Non est ergo sine crimine Episcopus, cuius filius non fuerit subditus, aut in accusatione luxuriae. The Bishop therefore is not without fault, whose son is either disobedient or dissolute.  
Be it that some such there are, that feed themselves and not the flock, some wicked, irreligious, accounting gain godliness, that have made the house of God a den of thieves, that are but spots in our feasts: yet, the Lord be praised, the Lord hath his, that watch over Zion day and night, that weep for her, that pray for her, that prefer Jerusalem in all their mirth, that go in and out before God's people, that give due food in due season, that care for the souls committed to their charge, as men that must give a strict account to the searcher of hearts and reins.  
This land had some times evil judges and justicers, that turned judgement into wormwood, and justice into gall.  
There was at Rome a proud Tarquin for their king, yea this nation hath had tyrants: what then? Livy saith of Rome, regal ius non regni, sedregis vitijs ademptumest: the kingly power was not taken away for the fault of the kingdom, the manner of government, but for the king's faults.  
Tertullian de praescriptione adversus haereticos, Quidergo si Episcopus, etc. What then if a Bishop, if a Deacon, if a widow, if a virgin, if a Doctor, if a Martyr, fall from the faith? shall heresies seem to have the victory? ex personis probamus fidem, an ex fide personas? Do we approve the faith by the persons, or the persons by the faith? let them fly away, chaff of light faith, with every blast of tentation, the lords corn shall be put up far the cleaner into the lords garner. judas the Treasurer became a traitor, Philetus, and Hermogenes, Phigellus, and Hymeneus forsook Saint Paul.  
S. Augustine saith well in Psal. 131. Nonperijt fraternitas propter eos qui profitentur quod non sunt: the brotherhood perisheth not for them that profess that which they are not.  
Chrysostom hom. 4. de verbis Esaiae, Vidi Dominum, Quum videris Sacerdotem indignum, ne traducas sacerdotium, judas proditor fuit, verùm ob id non accusatur ordo Apostolicus, nec crimen est sacerdotij, sedanimi. When thou shalt see an unworthy Priest, accuse not his calling: judas was a traitor, yet was it not the fault of the Apostles order, it is the fault of his mind, not of his ministery.  
As water that runneth through a wooden or a leaden pipe, neither washeth away the furrednes of the pipe, nor defileth itself, but watereth the garden whither it goeth, and maketh it fruitful: and as the Sun beams shine through many loathsome places, and yet neither can purge the place, nor the place pollute them; even so the word of God may be fruitful to others, when it is fruitless in him that teacheth others: it may be a whetstone to give an edge, or a trumpet to stir up, when yet we may be as dull as stones, as heavy as lead: and therefore the Apostle prayeth that when he hath taught others, he may not himself be found blame worthy.  
Good corn is not the worse for a patched sack, nor bad wine the better for a golden cup. No man refuseth gold for the dross that is mixed with it, nor roses for the thorns that grow among them. What if Saul be among the Prophets? What if judas be among the Apostles?  
If the like measure might be used against any estates, against the nobility of this land, the judges & gentlemen, and you the Citizens of this city, for the pretended faults of some few to overturn the state of all, who might promise himself one hours security? and we are some part of the body.  
But I doubt not, but as England hath heretofore had many notable men, most worthy martyrs, whom not England only, but all Europe doth for many excellent gifts of God admire: so I doubt not, but at this day there are many abraham's, Phineeses, Noah's, Lot's, Peter, Paul's, even seven thousands, that is to say, innumerable, who never bowed knee to Baal, and would, notwithstanding all those calumniations, account all as dross to win Christ, and let them enjoy God's blessings in his Church.  
I am sorry that I have occasion to carry you thus along with this discourse: but I must answer as Tertullian in another case said: Conditio praesentium temporum provocat hanc admonitionem nostram, the estate of these times provoketh this our admonition.   

The second part.  
The second thing that I noted in the Apostles words was, that there should be a mutual care, Let the members have the same care one for another.  
All the members in the body have one and the same beginning, all one and the same substance, and none can do well, if any one do amiss: if one perish or putrefy, it infecteth first the next, and so in time anoieth all: or if any one in a common calamity deny help to another, all thereby are brought into danger: even so among Christians, let no man suppose, that his brethren's cause appertaineth not unto him, but as the members of the body, the inferior serve, the superior rule, every one careth for, and regardeth another: so in the Church, so in the common wealth, let the highest and lowest, and all agree, and consent to the good of all.  
As in the body, without the mutual consent of the members, neither all, neither any of them, can be long in health, or continue without grief: so in the Church, without a mutual care, a mutual concord, nothing can succeed to the good of the Church, or the increase or advancement of the cause or kingdom of Christ, or any member thereof.  
Let the members have the same care. A speech of great Emphasis, every word carrying his just weight. First the name of the members teacheth obedience to the head, care for all the rest, love to all the rest.  
Let the members care. Let no man think his brother's matters not to appertain unto him.  
Let the members not only have a care, but the same care, let the members have the same care, let there be no distraction or separation of minds.  
This place requireth, that they who are in the Church and common wealth, the chief should have good respect to them over whom they are placed, even of the meanest: and that they whom the Lord hath not exalted to so high place, should in the Lord obey their rulers: that as the body than prospereth, when all the members agree together: so they all shall prosper, when they grow up as one man in Christ jesus, which is the head over all, in all, and through all.  
It is a great mischief and present danger to the body, if the members care not one for another: but it is far greater, if they rise one against another if they fight one with another.  
There is a notable history in Esdras, of them that builded the Temple. We (say they) will build, and we alone will build, and we will build together: as if they would say, We all covet, we all care for, we all as one desire the speedy building of the lords house.  
Apocal. 12. Michael and his Angels all fight against the Dragon, all as one, all desire the same victory, all set upon the same enemy. Virtus unita fortior, force united is the more forcible.  
This teacheth us thus much, that all must concur together, that all must labour together, that all must care together. Art thou a member? care for the body: carest thou not? thou bringest the body into danger, and showest thyself an evil member.  
All the soldiers of jesus Christ must prepare themselves to fight under the banner of Christ, to fight the lords fight, to put on the whole armour of God, that they may resist in the evil day. For as none is crowned but he that striveth, and as none obtaineth the goal, but he that runneth, and as no man receiveth the penny, but he that laboureth in the vineyard, neither doth any reign with Christ, but such as suffer with him: so except the members care, and have the same care, they show themselves not sound members of that body, whereof jesus Christ is the head. God hath so mixed all things in this world, that nothing, that no estate can stand by itself. Tum tua res agitur paries cùm proximus ardet. Then is thy matter in hand, when thy neighbour's house is on fire.  
The husbandman ploweth not, soweth not for himself alone: the seafaring man saileth not for himself: the soldier fighteth for his king and country, not for his own cause: the merchant adventureth for foreign commodities, but not for himself alone, but for others also. Nemo sibi nascitur, no man is borne to himself, no man may live to himself.  
The king ruleth not for his own, but for others commodities.  
The preacher preacheth not for his own, but for others edifying.  
It was a law among the Lacedæmonians, as I take it, that if any thing were stolen from any man, his next neighbour should make it good, and that because he had not greater care of his neighbour's safety.  
The time suffereth me not to show how far off all estates almost are, from this regard one of another.  
If we consider how that many that are the heads and greatest, eat up the poor as bread; grinding their faces: how some join house to house, as though they would dwell alone upon the land: how they nestle themselves, as high as Eagles, & (as the Prophet saith) call their houses by their own names: how you of this city have with usury eaten up many ancient families, the fat of the land, and by your Monopoly have almost overthrown all your sister cities, turning the common wealth to your own private commodity: what may we say, think you? that there is a mutual care? nay rather, neither faith nor truth, nor love left among men.  
All which duly weighed, we shall appear, first scant to be members, or if we be members, scarce caring members: or if we care, we care not idem, we have not the same care.  
It was notably said of Agesilaus, that city that hath this care, although it have no walls, yet hath it stronger walls, than walls of brass: and where this regard is not, although the walls be of brass, yet are they as weak as paper.  
Magistrates, ministers, the highest, the learnedest in the church & common wealth's cause, must all concur.  
The cutting off of the least part in the body, doth not only bring a deformity, but a detriment to the whole body.  
Chrysost. hom. 30. in 1. Cor. 12. Those members of the body which are but mean, and seem to have little use, yet being taken away, disgrace the whole body: quid enim capillis vilius? what is more vile than the hairs? yet shave them either from thy eye lids, or from thy brows, thou shalt not only disfigure thy face, but hinder the sharpness of thy sight. Cut off the nose, let but one foot be lame: the whole body is maimed, though it be but the want of one member. Cut off one finger, nay but the little fingers nail, thou shalt find the rest less able to do their work.  
There is a notable treatise of S. Augustine in his 50. homilies, homil. 15. of the manner how we should love one another. Consider (saith he) and mark what is done among us, even naturally how every member careth one for another. Ecce, spinam calcat pes, Behold, the foot striketh against a thorn. What is so far off from the eye as the foot? far distant in place, yet near in affection: the thorn pricketh but in one and that a little place, and yet see the back bone boweth itself, the eyes search, the ears hearken, if any can give help: the hands handle most tenderly, and although the eyes, the ears, the heart, the head, the hands, and all be well, yea the foot itself, every where saving where it is pricked: yet heart, eyes, ears, hands and all, although they be not hurt, yet have a mutual care to cure and comfort the part grieved, though it be but the little toe.  
Mutuis auxilijs stant omnia, All things are maintained by mutual helps.  
Gen. 13. When Abraham heard that his nephew Loth was taken and carried away of the five kings that made war against Sodom, he prepared himself with 318. borne and bred up in his house, and pursueth the enemies, slayeth the kings, and recovereth and reskueth Loath and all his substance.  
In the 10. of joshua when Adonizedek king of Jerusalem, Hoham king of Hebron, Piraking of jarmuth, japhia king of Lachis, Dabir king of Eglon, make war against the Gibeonites, for that they had joined themselves to joshua, who had devoted himself unto the Lord: then ought joshua as a feeling member, to send succour to them of Gibeon, to pursue the enemies: the Lord will shut them up in a cave, Iosues soldiers shall set their feet upon their necks, joshua sha' and hang them up upon siue trees, until the Evening. Abraham, joshua, all that fear God, must set themselves against idolaters, Gods enemies.  
In like manner, if we be lively members under our head Christ jesus, let us not only have a care, but the same care with them.  
Wherefore it is most honourably done of her Majesty, while the Pope and Spaniard, and all the Leaguers bend themselves against our neighbour king, because he hath set himself to seek the Lord, and to advance his truth, to assist that joshua: and we as members are to pray, that the Lord may abate the edge of the enemy's sword, and grant him victory in the day of battle.  
In the first of judges, judah said unto Simeon his brother, Go up with me into my lot, that we may fight against the Chananites, and I will go up with thee into thy lot also: as if he should confess themselves being severed, to be unable to match the Chananites, but if either would take care of other, either help other in his lot, that then there were hope of happy victory. O that those things might take deep root in our hearts, that judah would help Simeon in his lot, and Simeon help judah in his lot: if Christian princes abroad, and we as brethren at home, would help one another, we should with ease ere this have subdued all the Chananites.  
If ye of the laity would favour the ministery; If we of the ministery would painfully preach to, and pray for you of the laity; If we would help you in your lot, and you help us in our lot: surely God's glory would be much more promoted, and our comfort on both sides far the greater: where this care taketh place, all things prosper.  
It is truly said of him, Concordia res paruae crescunt, discordia maximae dilabuntur, by concord small things increase, by discord the greatest are soon wasted.  
Seneca reporteth in an epistle of his, that M. Agrippa a famous man was wont to say that he did owe much to this sentence: Hac se aiebat & fratrem & amicum optimum factum, for that hereby he said he was made the best brother, and the best friend.  
If an heathen learned thus much by the light of nature and human philosophy, what ought we to say, who have been taught as the truth is, and have tasted how sweet the Lord jesus is?  
This may teach us (as the Apostle saith) one to support and help another, one to edify and build up another, if it be possible, and as much as lieth in us, to have peace with all men, one to bear another's burdens, that so we may fulfil the law of Christ.  
S. Augustine in his book of 83. questions, and in the 71. question, expounding these words, Bear one another's burden, citeth out of Pliny a story of the Hearts, which when they pass over the sea to any Island to pasture, do on this sort order themselves, that they bear the burden of their heads, by reason of the weight of their horns, one upon another's back, so as every one that cometh behind, doth thrust out his neck and lay his head on him that goeth before: and because he that leadeth the rest, hath none upon whom he may rest his head, Vicibus id agere dicuntur, etc. they are said to do it by courses: so as that he being wearied with the weight of his horns, doth cast about, and cometh after all, & into his place the next succeed, whose head he did bear when he led: so one bearing another's burden they pass the sea, until they come to firm land.  
If nature have thus taught wild beasts, what ought, not natural men or philosophers, but Christians who have after another sort learned Christ, to do?  
If Hearts do so agree, and so one support and bear another's burden, and that in the midst of the sea, among the raging waves: if there one forsake not another, but all alike, the greatest as well as the least, yield to those mutual services, and that only for a little pasture sake: what ought we to do, who floating in this sea of miseries, yet look for a city having a foundation, for better food, the joys prepared for the just in the land of the living?  
Thus it succeed every where not only among Christians and natural men, but even among the beasts of the field, while there is a common care one for another.  
I might here take just occasion to speak against civil dissension, where none careth for other, but every one seeketh to destroy and supplant another.  
While the two eyes of Greece, Athens and Lacedaemon, were either against other, neither caring for other, they both felt the smart, and Greece became a pray to the enemy. While Hanno and Hannibal envied either other, neither caring for the good estate of Carthage, Carthage came to her confusion.  
While the two brethren Etheocles and Polynices, contended about the kingdom of Thebes, neither regarding the one the other, nor the good state of the kingdom, they both lost themselves, and that they fought for.  
While Aristobulus and Hircanus contended for the kingdom of Jerusalem, forgetting that they were brethten, or that it was the holy city, or that there was the holy temple, the temple of the Lord, Jerusalem is made a pray to the Romans power.  
josephus reporteth, that not the famine within, which was such that Marie the daughter of Eleazar did eat her own child, nor the sword without, did so much harm to them, and good to the enemies, as the contention of the brethren & the mutiny of the multitude.  
It is notably said of Plutarch, In praeceptis politicis, Nullum in medio reliquit fortuna certaminis praemium.  
There is an excellent story in Livy, lib. 1. decad. 1. to this purpose worth the marking. There was between the Romans and the Alban deadly feud, such as no way might be ended but by dint of sword: on both sides great preparation, and when both armies had now as it were pitched the field, and set their battle in order, and were now not far distant the one from the other, even ready to join battle, and to encounter together, whereof was sure to follow much bloodshed that might threaten the ruin of both kingdoms: Metius Suffetius general of the Albans, goeth to king Tullus, to whom he speaketh on this wise: Let Tullus king of Romans understand thus much, that the Etrurians, a people mighty by sea and land, envy us both, and only look while we spoil one another,  nobis bello exhaustis, & Roma, & Alba potiantur: that when we shall have dispatched one another, they may make a pray of Rome and Alba. Let us therefore think of some other way, that so great a slaughter may not happen to both nations, Tullus receiveth the condition: and by chance there were in either army three brethren, three of Rome, three of Alba, three Horatians, three Curiatians, neither unlike in age or ability. The condition is, that these three of either side should end the matter, Et ibi imperium fore, unde victoria fuerit, that there the sovereignty & empire should be, where the victory was. The kings on both sides encourage their champions, showing that in their virtue and prowess depend the estate of their gods, their kings, their countries, and their parents, that on them were cast the eyes of the whole army. The trumpets sound, the champions on both sides with might and main grapple together, although not with the strength, yet with the courage of both armies: none of them now regarded his own estate, for that on them depended the good estate of Rome, of Alba, the religion of their Gods, the sovereignty of their king, the safety of themselves and country. The glittering of their armour, the clashing of their sword, the distilling drops of blood kept the Romans and the Alban Spem inter metúmque, between hope and fear. At the length two of the Romans fell down dead, and the three Curiatij were sore wounded, the third Roman being not once touched: who seeing himself unable to encounter three, Fuga sibi consulendum putavit, determined to take himself to his heels: which they beholding, follow him as fast as ever they can, and as their wounds would give them leave: and while every one did as it were burn with desire of glory, forgetting their own feebleness, their brethren's wounds and weakness, they did not as members of the body hold together, but as they were of the more strength, did run the faster, and so forsook their brethren: which when the Roman once perceived, seeing them a good way asunder, he suddenly turned back, and killed him that was next, wounded before and wearied, before the second could secure him, and the second also, before the third could rescue him: there now remained only oneto one, and of the Alban he that came lag, most wounded, most wearied, even clean spent. Here was great inequality, great odds. The Roman untouched, imbrued in blood, puffed up with victory, Behold (saith he) here lie thy brethren dead, and so thrust him through that was scant able to hold his shield.  
True it is, that we of Alba have had a long contention with the Romans: we have perhaps of three slain two, that is the greater part, yet so, as we are all wounded: and although we be all yet left alive, and have but one Roman to encounter withal, yet if in pursuit of him, we hold not altogether, but run straggling, every man as the heat of his affections carry him, as did these Curiatij, if he may once divide us, he will destroy us, although three to one, yet if the man's policy, may separate us, it is not credible how easily he will overcome us. Thus are those three every one not caring for another's safety, as no good members of Alba, causers of their own slaughter, and of the perpetual subjection of their country to the Romans. Shall I apply this to ourselves, how we in the chase of this Roman are divided? Or shall I show how we have now for many years left following after him, & being all wounded by him, have fallen to fight, nay to wounding, nay to killing one of another, shething our swords in our brother's bowels? O my brethren, that the members would have the same care! O that we would seek those things which belong to the peace of Jerusalem!  
It is a fable, but hath a moral, that the Mouse and the Frog did so long contend for the mastery of the marish ground, until the Kite in their contention caught up both. The Lion and the Bear fell at one time on a young Colt: either claimeth the pray to be his: the lion allegeth his sovereignty over the beasts: the Bear pleadeth his strength, neither is content to divide with other: they both fight so long, until being wounded and wearied, they are enforced to lie down to take breath: then the Fox, who all the while lay behind a bush to behold their fight, to both their griefs took the whole pray from both.  
Aristotle in his 9 book De historia animalium, writeth of the Cibind and the Eagle, that they do so vehemently contend and strive, that oftentimes clasping together in the air, they fall down unto the earth, and are taken up alive of shepherds: and that the Cranes in like manner fight so eagerly, that they will rather abide to be taken up of men passing by, then to leave off.  
It was a heavy judgement of the Lord against the Madianites, who came in number as many as the grasshoppers are, or as the sand in the sea shore against Gedeon: and against the Philistines, who in like manner came against Saul: and against the Ammonites and Moabites, and the inhabitants of mount Seir, who came against jehosephat, that every of them forgetting their enemy against whom they waged battle, should every one slay another.  
Let us (beloved in our Saviour) consider with ourselves, that most mighty nations, most valiant people, most flourishing Cities, Greece, Carthage, Thebes, and Jerusalem, for want of this due care, by this one mischief of dissenting among themselves, to have come to an utter overthrow: on the other side, Abraham with 318. agreeing together, to have delivered his nephew Loath, and to have killed the five kings: and joshua, with an handful in respect, to have overcome five mighty princes, with all their power.  
It is well said of Seneca, Auxilia humilia firma consensus facit. Small helps by consent grow mighty.  
If we have the courage of Lions, the strength of Bears, yet if we contend about our prey, the Fox will deceive both.  
If we have the eyes and wings of Eagles, or the strength of the Cibind or Cranes, that we dare fight in the air, yet shall we be taken up by sheep herds, by them that pass by. What? are we either more, or mightier than the Madianites, Ammonites, Philistims, or Moabites?  
It was a great plague that the Lord laid upon them, that every one of them should be another's slaughter man.  
Be it that there be two Romans already by us vanquished, it may be that there is yet one left untouched: if he can separate us, surely he will destroy us, for we are already wounded: but what if we who are wounded wound one another?  
Nestor persuading Achilles and Agamemnon to concord, used this reason, For that otherwise Priamus and his sons would laugh at their variance. In like manner, Priamus of Rome, and his sons, our sworn enemies, seeing our hostility in books, in reproachful taunts, and slanderous libets, laugh at it, and cry over us, There, there, lo so would we have it.  
It was wisely said of Socrates, as Xenophon reporteth, that without mutual care and concord, neither could any city be well governed, nor any house quietly inhabited.  
Six things there be which my soul hateth, saith the Lord, and the seventh my soul detesteth: namely, him that soweth discord among brethren.  
He doth injury to Christ, that setteth Christians at contention. Wherefore if this, namely the members not to care for the members, not to have the same care, hath brought confusion to most mighty nations. If it make us a laughing stock to our enemies: if it show us not to be the sons of God: if he be not only hated, but accursed, that setteth debate between brethren: If every kingdom or house divided within itself, shall come to destruction: If when we bite one another, we shall be consumed one of another: let us have brotherly love among us, brotherly care one for another.  
Solomon saith, that a brother that is helped of his brother, is as a strong or well fenced city.  
Ecce quàm bonum, & quàm jucundum est, habitare fratres in unum. First Ecce, behold, with an admiration, and then, how good, and how pleasant a thing it is, brethren to dwell together in unity! not contented as you see, to say, It is good, or it is pleasant, but behold, how good and how pleasant it is. Many things are good that are not pleasant, as affliction, and the like: and many things pleasant that are not good, as the bread of wickedness: but brethren to dwell together in unity, is, Behold how good and how pleasant, etc.  
S. Austen on this Psalm saith: Ita dulcis est sonus, ut qui psalterium nesciunt, ipsum tamen versum cantent. The sound (saith he) of Ecce quàm bonum, & quàm jucundum est, habitare fratres in unum, is so sweet, that they who know not the psalter, yet sing the verse.  
The sum and conclusion of this point is, that we love one another: Thereby shall all men know (saith our Saviour,) that you are my disciples, if ye love one another, as I have loved you.  
Own nothing to any man, but this, that ye love one another.  
For in Christ jesus, neither circumcision availeth any thing, neither uncircumcision, but faith that worketh by love.  
The end and fulfilling of the law is love.  
Let us therefore not love in word or tongue, but in deed and truth: with a love without dissimulation, with such a love, swill cover the multitude of offences.  
It was the Apostles joy, which he by many obtestations besought them to fulfil, to be like minded, and as here is required the same care, so there the self same love. Phil. 2.  
Let us therefore (as the Apostle saith to the Hebrues) consider one another, to provoke to love, and to good works.  
I might speak, and so had purposed, much more to this sense: but the time hath so overtaken me, that I must refer that, as also the third part of mutual compassion, and the application: Ye are the body of Christ, and members for your part, to your Christian consideration. Only this I wish you all consider, that as in the grief of the body, the very heart sigheth, the eyes shed tears, the head acheth, the stomach refuseth food, the whole body is made feeble, though it be but the grief of a finger, or of a toe: so in the church there ought to be a sympathy, and fellow feeling, to weep with them that weep, to rejoice with them that rejoice.  
Who is weak (saith the Apostle) and I am not weak? to remember them that are bound, as bound with them.  
It is most aptly said of chrysostom to this sense, hom. 35. in Matth. Doth thy brother suffer trouble or loss? if thou be sorry for him, thou art placed as a member in the body of the Church: if thou sorrow not, if thou suffer not, thou art cut off, and peradventure thou therefore sorrowest not, because thou art cut off. Tamdiu dolet membrum, quamdiu in corpore continetur: si autem abscissum fuerit, nec dolere poterit, nec sentire. The member so long grieveth, as it is contained in the body: but being cut off, it hath neither sorrow nor sense: and so every Christian that contemneth his brother, Quia iam est alienus à corpore, ideò affectum charitatis non tenet in cord. Because he is now a stranger from the Church, therefore he holdeth not the affection of charity in his heart.  
This your Sympathy and commiseration should show itself in relieving your needy brethren. in helping and succouring the poor maimed soldiers, in aiding and assisting your afflicted brethren in France and Flaunders for the Gospel's sake.  
Now is the time when Pharaoh of Rome, Senacherib of Spain, Rabsace of Flaunders, in their pride set themselves against the Lord, and his Christ, seek to displace your dread Sovereign, (whom let us beseech God ever mightily to maintain) to conquer & subdue this nation to a foreign yoke, to spoil man, woman, and child, and to make us all slaves to their Romish and Spanish cruelty.  
A heathen man could say, Qui non propulsat cùm potest iniuriam, etc. He that doth not put away force or violence when he may, is as much in fault, as if he should forsake his parents or his country.  
Our Saviour saith, Quod uni existis, etc. What you have done to one of these for my name sake, you have done it unto me: is it true in relief of the body with food and raiment, and not in preserving the body and soul from idolatry and superstition?  
In the 9 of the Acts, Christ saith to Saul, Saul, Saul, why persecutest thou me? Saul persecuted the Christians, not Christ that was in heaven, yet (saith Christ) because he had a compassion with his members, his Church, that that might be verified which the Apostle here saith: If one member suffer, all suffer with it. Quando minimos meos persequeris, me persequeris. When thou persecutest the least of mine, for my name sake, thou persecutest me.  
It is said by our Saviour, what you have given to one of these, ye have given it to me: for he that giveth to the poor, dareth to the Lord: and truly in this case, he that assisteth them that fight the lords fight, dareth unto the Lord, & it shall be paid him again, and the Lord shall deliver him in the day of trouble.  
In which respects, in these days of the Spanish intended invasions, of the seeking to supplant Christ and his members in our neighbours of France, ye should not only not murmur at any help sent them, or look to be pressed thereunto by power or authority, but freely and cheerfully to offer, to make a free will offering to serve the Lord.  
The cause is Christ's, the enemy ours as well as theirs, and therefore we, aswell as they, should suffer with them.  
The king is the Lords anointed: he is our neighbour, a good neighbour, & such a one as feareth God, that hath from his youth borne the lords yoke: the danger great, for that through his sides he shooteth at us, and by his overthrow, making as it were a bridge on his back, the enemy hopeth for an entrance to us.  
Let us all therefore in this case, for as much as the danger is common, make the care common: let us not seek to lay all on her majesties back, whose care, and cost is only for us and our safety, who for Christ and his gospel sake, for the freedom and liberty of her loyal and loving subjects, to serve the Lord her God, hath adventured the wrath and indignation of most mighty and malicious enemies, and hath suffered the most detestable and damnable practices of most vile and wicked wretches. But the Lord her God, whom she serveth, hath stood by her, and delivered her, and they are fallen into the pit they prepared for others, and have inherited the reward of blood.  
There was a time, when our sword were turned into plough shares: but the case is now altered, we must turn our shares into sword, and he that hath no sword, must sell his coat and buy asworde.  
Surely as God's cause against whom they fight, is the principal motive that stirreth up those our enemies thus to malign us: so a second adiwant cause is, that abundance and plenty, wherewith the Lord our God in his mercy, hath so richly blessed us. Now as our Saviour saith, he that will save his life shall lose it: so when God's cause and our Countries requireth it, he that will spare then, shall lose all.  
I may say of this kind of men that hoard up their silver and gold, that are rich in plate and jewels, and the like, (which these men thirst after) as Ajax once did to Ulysses, when they strove for Achilles' armour.  
Cur spolieris erit, non cur metuaris ab host.  
So this abundance, nay rather this close keeping of it, when our prince and country may require it, where it rusteth and profiteth not, Cur spolieris erit. It shall be a cause why we shall be spoiled, not why we shall be feared.  
But I see I forget myself and abuse your patience: I must therefore, the time being spent, without repetition end, humbly beseeching the almighty God for his great mercy sake, so to soften our hard hearts, that there be no strife or contention among us, but that all bitterness may be laid aside, and that, as members, we may all have a care, and the same care, that if one suffer, all may suffer with it, if one be honoured, all may rejoice with it, that as we are the body of Christ and members for our part, so we may with one mind and one mouth, glorify God the father of our Lord jesus Christ. To whom with the holy ghost, three persons in one most glorious Trinity, one God in Unity, might and majesty, be yielded all honour, praise and glory, for ever and ever. Amen.