Certaine sermons preached before the Queenes Maiestie, and at Paules crosse, by the reuerend father Iohn Ievvel late Bishop of Salisburie. Whereunto is added a short treatise of the sacraments, gathered out of other his sermons, made vpon that matter, in his cathedrall church at Salisburie

Prayers.

Touching the first parte, I shall not neede many wordes, for God hath in our dayes suffi∣ciently reuealed, and we haue seene the state of the Church in time past. And indeed, the errors & abuses haue bene so grosse, that who so cānot see them with his eyes, yet may feele and grope them with his fingers. Yet, because I knowe some are not throughly perswaded heerein, but thinke that the church of Rome hath euermore bene pure and without spot: and, some others in their writinges call it the rule of the trueth, that whatsoeuer that Church sayth, whatsouer it be, must needs be true: as Siluester sayth, it is Infallibilis regula, a rule that neuer decei∣ueth. Some set it aboue the word of god, as the same Syluester. A doctrina Ecclesiae Romanae & Romani Pontificis sacra scriptura robur trahit & authoritatē. The holy scripture taketh force & authority of y^t doctrin of the church & Bishop of Rome. And as Cusanus: Sequuntur Scripturae Ecclesiā, & non è conuerso. The scrip∣tures follow the church, & not on the con∣trary part, y^t church followeth y^• scriptures. Others say, Impossibile haereticari, &c. It is not

possible he should fall into heresies whiche foloweth the church of Rome: some others sai y^t if christ & his Apostles were aliue, they were not able to rule the church in better sort, then it is now ruled, by the Pope and his Cardinalles. Thus some schoole doctors haue written, I am able to aleadge mine authors. Therfore I must of force stād vpō this matter a litle not because I think it needfull, but y^• al men may be satisfied,

First, Christ our sauiour, as he foreshewed the prosperous course of the gospell, y^t it should bee preached throughout y^e world, & y^t the gates of hel should not be able to withstand it: so he & his Apostles forwarned also the ruine & decay of y^• Church: & y^t in so many places, and in so plaine wordes, that no man can doubt of it, or deny it.

For, Christ alleadging the prophet Daniel, sayth, that abomination should sitte in the holy place, and, that there shoulde be such confusion and disorder, that if it were possible the very e∣lect should be peruerted. He sayth, that when he shall come to iudge, there shal scarsely be found faith in the world. Paul likewise sayth, that the man of sinne, that is such a one as in all thinges should be contrary to Christe, and is called An¦tichrist, shoulde sitte in the temple of God, and beare hymselfe as if hee were God in deede. Daniel sayth, The trueth shal be cast downe to the grounde. And to Timothie Paul sayeth, In the latter times some shall depart frō the

faith, and shall giue heede to spirites of er∣ror, & doctrins of deuils. S. Peter saith, Ther shal be false teachers among you.

And, where saith Christ, (I beseech you consi∣der) where saith Christ, this horrible desolation should be? among y^• turks or Iewes? no, but in the holy place. Wher shal y^e son of man scarse∣ly finde faith? wher shall the very elect stande in doubt what they may beleeue? amōg y^e heathēs or infidels? No, but in the church, Wher saith S. Peter shalbe y^e masters of lies, wher saith Dani∣el, shall the truth be troden downe? where sayth S. Paul, shal y^e mā of sin perch, & settel, & behaue himself as if he were very god? among the hea∣then? No, no good brethren, but in templo Dei, In the Temple of God, in the very Church a∣mong thē that should beare the name of Christ. But, forasmuch as it cannot be doubted among christian men, that Christ & his Apostles appoin¦ted y^e church in their time in such sort, as no bet∣ter could be deuised, let vs cōpare the church of late time to y^t original, as the vse is, in trying of mesures, where, in tryal whether is true or fals, ye haue euermore recourse to the standard. For if ther be any falt, whatsoeuer it be, the standerd wil bewray it. This order Christ himselfe vsed with the priests & Pharises, saying, Domus mea domus orationis vocabitur, My house shall bee caled the house of praier. But you haue gone frō the paterne or original, & you haue made it a

harbour for theeues. And whereas the conten∣tion stoode vpon diuorse, Christ called them to y^e first original, A principio non fuit sic, From the beginning it was not so: they twayne shall be one flesh. And S. Paul, when the holy my∣sterie of the Lordes Supper was abused, called thē home to the first institutiō, I haue receiued of the Lorde, that which I also haue deliue∣red vnto you. By this standerde Christ repro∣ued the Sadduces: Erratis, nescientes Scripturas, You erre, not knowing the Scriptures. And by the same hee confuted the Deuil, when hee came to tempt him, Soriptum est, It is written. This standerd shall bee able to warrant vs, if we can saye truely, Scriptum est. For as the learned father Irenaeus sayth, Scriptura est ba∣sis & fundamentum fidei nostrae: The Scrip∣ture is the pillar & foundation of our faith. It is rashnesse to beleeue without the warrant or direction of the Scriptures. It is not de∣uotion, nor catholique faithe, but foolish rash∣nesse.

Now howe many wayes, and in howe ma∣ny poyntes the Church of late dayes hath dis∣sented from the Churche of Christe and of the Apostles (which no doubt was the Catholique Church) it were almost an infinite worke to recken vp. For they disagree in so many things y^t in maner they agree in nothinge. Notwith∣standing, I wil lay out one or two things before

you, and by them your wisedomes shall ghesse the rest.

Christ gaue the Sacrament of his body and blood to bee frequented in the Congregation, that all shoulde bee partakers thereof, in re∣membrance of his death, and sayde, Hoc facite in meam commemorationem, Do yee this in re∣membrance of mee. Thus Christ hymself or∣dayned and commanded: thus the Apostles, and the catholique fathers in the primatiue Church vsed it: and there can no commandement, nor ex¦ample, be shewed forth to the contrary. Yet our later fathers, agaynst Christ, agaynst the Apo∣stles, against the primitiue church, haue thought it sufficient, that one priest alone should commu∣nicate for all the rest.

Christ deliuered the holy Communion vn∣der both kindes, and so was it vsed in the Pri∣mitiue Church, and in the times of the doctors, Chrysostome, Ambrose, Gregorie, Augustine, and Hierome. But our fathers in the Councill holden at Constance of late yeares, haue gone from the originall, and haue decreed against Christ himselfe, against his Apostles, and Doc∣tours: that, to minister the Communion to a lay man vnder both kinds, is an open heresie. Alas, (good brethren) I beseeche you consider by the way, in what state was the Church of Christe then, when Christes owne institution, and the Apostles doctrine was called heresie?

Christ, his Apostles, & the catholque fathers vsed their praiers in a common tongue, that the people might perceiue what was saide in the Church, & say Amen. But, how neere our later fathers come to that originall, it needeth no re∣hearsal. For you haue heard it taught you as a necessary doctrine, that your prayers should be in the Latine tongue, although you did not vn∣derstand what ye prayed for: and that kinde of prayer hath bene called deuotion.

God left order to his Church, Non facies tibi sculptile, thou shalt not make thee any grauē image. From Christs time for the space of 500 yeres, there was no allowance of images in the Catholique Church▪ but our later fathers cānot take it for a Church, vnlesse it be decked, & set about with images.

The Apostles were maried (as Ignatius and Ambrose witnes) & so were others y^e ministers of the Church after them, as it is wel knowne, for 1000. yeres after Christ. To hold good this originall, there haue bene certayne Canons set downe, Si quis do••uerit sacerdotem sub obtentu religionis, propriā vxorem cōtemnere, anathema sit. If any man teach y^t a priest, for color of re¦ligiō should contēn•• his wife, let him be ac∣cursed. And y^e general coūcel holden at Gāgra, as it is set downe also by Gratian, If any put differēce betwene the priest that is maryed, by reson of his mariage, that he should not

offer, & for that cause cōmeth not to his of∣fring, he is accursed: yet pope Hildebrand one of the later fathers, decreed & cōmanded, that no man should heare such priests Masse, that had a wife: but caused their tenth to bee burnt, their prayers & blessings to be holden as curses, and the sacrament which they had consecrate, to be spit at, and troden vnder mens feete.

You wyll saye, These be but smal matters, and may be borne withal, for decencie and good order. But you shal vnderstand, that the canons of the Apostles, and diuers of the first Bishops of Rome, and other holy Fathers required, that all such as were present at the ministration of the Communion, shoulde also bee patakers of the Sacrament: & accounted worthy to be put out af the Church, whosoeuer would not com∣municate with the Minister. And Chrisostome calleth such a one impudent & malepert. Quis∣quis mysteriorum cōsors nonest, &c. whosoeuer saith he, doth not communicate, & standeth by, he is shameles & malepert. Cōmuniō vn∣der one kinde, is no smal matter, but such a mat∣ter, & of such weight, that Gelasius calleth it opē sacrilege, to minister y^e sacrament in one kinde.

Common prayer in a straunge tongue, is such a matter, that it taketh away the very vse of cōmon prayer. For the people (as Paul saith) cannot say, Amen, nor be edified, nor giue God thankes. And the Emperour Iustinian in a law

that he maketh, touching the publike prayers of the Church, saith thus, we cōmand al Bishops & priests to minister the holy oblatiō, & the prayer at y^e holy Baptism, not vnder silēce, but with such voice as may bee hard of the faithful people: to the intent that the harts of the hearers may be stirred vp to more de¦uotion, &c. And let the holy priests vnder∣stand, that if thei neglect ani of these things, they shal make answer therfore at the dread¦ful iudgment of the great God, & our saui∣our Iesus Christ. And yet neuerthelesse, wee our selues vnderstanding the same wyll not passe it ouer, nor leaue it vnpunished.

To haue images in the church of God, is no smal matter, It is forbidden by a general coun∣cel called Eliberinū: & Epiphanius a catholique father calleth it abhomination.

The violent inforcing of sole life, is such a matter, that S. Paul calleth it doctrinā daemoni∣orum, the doctrin of deuils. And Daniel saith, it is one of the marks of Antichrist: Neither shal he regard the desires of women. Which place S. Hierome ex{per}oundeth, Ideo Antichristus simulat cactitatem, vt plurimos decipiat. There∣fore dooth Antichrist faine or pretend cha∣stity, that he may deceiue many.

Thus farre they disagree from the originall of Gods worde. But they vse commonly to saye, the Churche was then in her minoritie

and infancie: afterwarde, she was better infor∣med. So when Christ, and the Apostles, and the Doctours please them, they shall rule the matters, they shall be holy Doctours, and holy Fathers: if not, they shall not bee paternes to folow, but children & infants. They vse them as marchants vse their counters: for that counter, which now standeth for a pound, anon after shal be remoued and made a simple halfpenny. Yet notwithstanding, they cry Fathers, Doctours, Church: and yet indeede do al things contrary to the Church of Christe, contrary to the Doc∣tours, and fathers of the Church.

Two principall thinges there be, that seeme to beare vp the whole brunt of the religion, that hath bene in the world of late time: the one is the Masse, and thinges thereunto belonginge: the other is the authoritie of the Pope. These two I wyll breefely compare to the first origi∣nall: onely running ouer certaine special bran∣ches of them both, in as few wordes as I can deuise.

And as touching the Masse, if there be any man here that hath any good opinion of it, and is also learned and able to iudge, let him thinke with himselfe, what Doctour or father in the Primitiue Churche euer vsed, or taught vs to vse a priuate Masse: what Doctour or Father euer hearde of 10. 20. or 30. Masses in one Church said at one time: what Father or doctor

euer taught the Priest to communicate for o∣ther? Chrisostome noteth, it is an errour to say. y^• Sacramēts receiued of one, may do good to others, that receiue them not. What Fa∣ther or Doctor euer taught, that hoc facite, was hoc sacrificate? What Doctour or Father euer taught vs, that the bread is transubstātiate into Christes bodie? I assure you that worde was neuer hearde of, vntill nowe within litle more then 300. yeeres vnder Innocentius the thirde. What Father or Doctor taught vs, that there remaine accidentiasine subiecto? that Christes body is in a C. thousand places at once, that the Priest should holde the bread ouer his head, and turne his backe to the people? that the Sacra∣ment shoulde bee hanged vp in a canopie for the people to adore? What father euer taught vs, that their communion bread shoulde be rounde, because the earth is rounde? That the Priest shoulde kisse the Altar, because Iudas kissed Christ? that he should wash his fingers, because Pilate washed his handes? That hee shoulde knocke his breast, iu token of the theeues repen∣tance vpon the Crosse? Those thinges haue bene written by Durande, Bona••enture, and In∣nocentius, and others like of late time: but the Fathers in the Primitiue Church neuer heard of them.

Yet some men of late time haue beaten into your heades, y^• these & many other like thinges

haue come by succession, euen frō the primatiue Churche, and from the Apostles. But so the coniurers and Sorcerers saye, that their books of coniuration and sorcerie came from Moses, from Enoch, and from Abel. Plutarche writeth, that Theseus, Romulus, Hercules, and other like Princely gentlemen, indeede were Bastardes, and were be gotten of fathers of very lowe de∣gree: but after they came into honour, and estimation, the people (because they knew not whose sōnes they were) thought they had come from heauen, and therfore they called them the sonnes of the gods.

Euen so, these thinges that I haue here re∣ported, nowithstandynge in deede they are base borne, yet because they haue stollen into the Churche and haue bene had in honour, some men haue taughte you, they haue come euen from heauen, and therefore they haue fathered them vpon Christe, and his Apostles. But in the meane season, they haue not dealte iustlye with you, but haue done wronge both to Christ and to his Apostles. Hierome writinge vpon Aggeus, sayeth: Quae absque authoritate & testimoniis Scripturarum quasi traditione A∣postolica sponte reperiunt at qué confingunt, percutit gladius Dei: The Sworde of God stricketh those thinges which men fynde out and deuise of them selues without the

authoritie & testimonies of the scriptures, and deliuer foorthe, as if they came by the tradition of the Apostles.

Againe, what Catholique Father taught vs, that the Pope is the head of the Church, aboue kings, aboue Councils, aboue the word of god, greater and of more authoritie then the Apo∣stles: that he cannot erre: that the whole world is his diocesse: that he may not be iudged what soeuer hee doe, although he drawe a thousande soules downe into hell: that he is neyther man nor God, but a mixture medled together of God and man: Al these thinges, our later Fa∣thers haue written of the Pope: and yet I leaue a hundred things vntouched. Thus farre haue they gone from their originall and paterne.

But what greater disorver can there bee in the Church of God, then when Antichrist shall come and sit in the place of God? There is an olde fable of Antichrist, that when he commeth, he would turne trees vpside downe, and do such like wonders. But the markes whereby Anti∣christ shall be knowne indeede, are otherwise set downe in the holy Scriptures. In his com∣ming, abhomination shall stand in the holy place, and trueth shall be throwne downe in the earth.

I knowe many men are offended to heare the Pope pointed out for Antichrist, and thinke it an vncharitable kinde of doctrine: therefore

I refraine to vse any such names, and only wyl reporte to you of other, by what tokens Anti∣christ, when he commeth, may bee knowne Gre∣gorie, as it were in the spirit of prophesie, wri∣ting against Iohn bishop of Constantinople, saith Rex superbiae propè est, & (quod dici nefas est) Sa, cerdotum est praeparatus exercitus: The king of pride is at hand, & (which is vnlawful to be said) an army of priests is prepared, By these tokens, saith Gregorie, you may know him: hee shalbe the prince of pride, and he shal haue an ar∣my of priestes to wayte vpon him. In another place he saith. Quisquis se vniuersalem sacerdo∣tem vocat, vel vocari desiderat, in elatione sua Antichristum praecurrit Whosoeuer calleth himself the vniuersal priest, or desireth so to be called, in the pride of his hart is the fore∣runner of Antichrist. These words were writ∣ten by Gregorie more then 900. yeeres since.

If there were euer any that might be knowne by these tokens, which was or is the prince of pride, & is called or desireth to be called y^e Vni∣uersal priest, or B. or hath an army of priests, I leaue y^t to your iudgemēt, whether the same be he whom Gregorie describeth, or some other. I pray God to lighten the eyes of al the world, that all the world may spie him, and the man of sinne may be reueiled.

When the woman of Samaria saw the mira∣cles that Christ had done, and heard some men

doubte whether hee were Messias or no: why (quoth she) whē Messias shall come, shall he doo moresignes, thē this man hath shewed? So may we say by the Bishop of Rome, when Antichrist shal come, shal he worke more signes, then they of that See haue done? shal he work more dis∣order in the Church? shal he do more to the dis∣honour of God, and against Christ?

Some man wyll say, that for vnitie sake it is meete, y^t some man be named head of the church But Gregory saith, Siquantitatē vocis perpendi∣mus, duae sunt sillabae: Sipondus iniquitatis, vni∣uersa pernicies. If we weigh the quātity of the word, it standeth in two sillables: if we con∣sider the weight of the wickednes, it is an v∣niuersal destructiō. Unto Anastasius the Bi∣shop of Antioch, he writeth thus, To dissemble the iniury don to your honor, if one bishop be caled vniuersal, thē if y^t one vniuersal bi∣shop fal, the whole vniuersall church goeth to grounde. Therefore Francisons Zabarella, a Canonist, seeinge the great inconueniences y^t grew hereof, saith, the popes do now whatso∣euer thei list to do yea although it be vnlaw¦ful, & ar become more thē god. Herof hath folowed infinit errors: for the Pope hath in uaded & entred vpon al the right of the in∣feriour Churches: so that the inferiour By∣shops may go for nought, and vnlesse God helpe the state of the Church, the vniuersal

church is in danger. In consideration of this great danger which hereby groweth to y^e whole church. Gregorie saith to Iohn the Boshop of Constantinople, Tu quid Christo vniuersalis Ec∣clesiae capiti in extremi iudici•• dicturus es exami∣ne, qui cuncta eius membra tibimet conaris vni∣uersalis appellatione supponere? What answer wilt thou make at the trial of the last iudge∣ment vnto Christ the head of the vniuersal Church, which thus by the name of vniuer∣sall Bishop seekest to make all his members subiect vnto thee? This decay of the church, the olde Catholique Fathers foresaw in their time. When Constantinus y^t Emperor endowed the churche with landes & possessions, they saye there was a voyce of Angels heard in the ayre, saying, Hodiè venenum infunditur in Ecclesi∣am, This daye poyson is powred into the Church. If there were poyson powred into the Church then, I doubt there was neuer Triacle powred into it since. This we see that from that time shee hath done worse and worse. Au∣gustine fyndeth faulte with the multitude of Ceremonies, and sayeth the Churche in hys time was in worse case by mannes deuises, then was the Churche of the Iewes. Ber∣narde sayde, There is no parte sounde in the Cleargie. And agayne, They which chuse the first places in the Church, are chiefest in persecuting Christ. And againe, Non doctores,

sed seductores: non pastores, sed impostores: non praelati, sed Pilati. They be not teachers, but deceiuers: they are not feeders, but be∣guilers: they be not Prelates, but Pilates.

What should I hold you with calling the fa∣thers to witnes in this matter: they themselues that haue bene proctors for y^e Church of Rome, are contented sometimes to acknowledge, that they haue forsakē the original. Latomus findeth fault that y^e Lords supper was ministred to the people in one kinde only. Abbas Panormitane, Faber, Pius secundus, founde falt with y^e forbid∣ding of priests marriage. Ex agamia (saith Fa∣ber) multi lapsisunt in pedicas diaboli. Many haue fallen into the snares of the deuill, by forsaking mariage. And further, expresseth the mischiuus purpose of those which brought such ordinance into the Church, by a similitude say∣ing, ar••neae texunt subtiliaretia &c. Spyders weaue their webs so smal and fine, that they may scarcely be seene: if any thing fall in∣to them, they first set vpon the head therof, & so take away all sense & feeling. Albertus Pighius confessed there were errors & abuses in the masse: I will saye nothinge of their life. Some of themselues say that they succeed Pe∣ter in place, but Iudas in life. Boniface being himself a bishop, said, In old time we had treene chalices & goldē priestes, but now we haue trene Priestes, and golden Chalices. And Adrian

being also a Bishop, said, Succedimus non Petro in docendo, sed Romulo in parricidio. Wee suc∣ceed not Peter in teaching, but Romulus in slaughter of our brethren.

Yet notwithstanding (say they) we are succes∣sors to Peter, & vicars of christ: we are y^e church. But Christ taketh it for an argument against y^e Scribes & Pharisees, This did not Abrahā. You are not the church, you are of your father y^t diuel. And Micheas, My Priests teach for re∣ward, & my Prophets prophecy for money, and yet they rest themselues vpon the Lord and saye, is not God in the middest of vs? Are not we the church? Therefore night shal∣be vnto you for a vision, and darknesse shal∣be vnto you for a diuination, and the sunne shal goe downe ouer the Prophets, and the day shalbe darke ouer them.

I wil speake nothing of the blindnes of the time past, for our aduersaries take that for a spe∣cial hold, and cal ignorance the mother of deuo∣tion: and say, Scriptures are a buckler, and a defence for heretikes. Not long sithence, in this citie there were certaine interrogatories put forth, to enquire of suche as then they called heretikes, wherein one inquiry was made in this sort: Item, whether you knowe or haue heard of any person or persons within your pa∣rish, that hath kept, or at this present doth keepe, any heretical, naughtie, and seditious booke or

bookes, especially, English Testaments, or Bi∣bles. I fayne not this of my selfe, the booke is to be seene, imprinted euen in this yard. But this matter wil soone be answered, wil they saye: for it followeth, Falsly trāslated. That were some∣what, if they woulde appointe you out one, that were translated aright, or did allowe any trans∣lation of the Testament in English to be vsed.

Whensoeuer any great Eclipse chanceth in the sunne or moone, some maruellous impres∣sion, or change, or mortality foloweth vppon the earth: Euen so, when true knowledge faileth in the Church of God, it cannot be but the soules of the people shal perish. If in the little time of Moses absence, the people forgate God, and fell to idolatry: if when Christ slumbred, and tooke but a litle nappe in the shippe, the ship began to drowne: how shall it bee with them that receiue not Moses at all, and giue no place to our saui∣our Christ, who only is able to saue the Church from drowning? For as Hilarie saith, Ecclesiae intra quas verbum Dei non vigilauerit naufra∣gae sunt: Nō quod Christus in somnum relaxetur, sed quod somno nostro consopiatur in nobis. Those churches are in danger of drowning, wherin the word of God waketh not: Not for that Christ is in any slūber, but because his word is heauy in vs through our heauines: & Orig. sheweth how dangerous y^e state of thē is where, the Gospel is not preached. Such a Church can

not stand before the abominatiō of desola∣tion stedfast, or without danger of seducing,

And therfore Christ compareth his church to the weakest things that be. Sometimes hee cal∣leth it a vine, which vnies it euermore be propte and borne vp, & looked vnto, & pruned, of it selfe is not able to stande, but falleth to the ground, & groweth wilde. Sometimes he likeneth it to a flocke of sheepe, which without attendance, is ready to take infinite maladies. Sometime to a shippe, which if it be not wel prouided on euery side, if it be destitute of light of sunne & starres, is in daunger of the rocke, and windes, & surges of the sea. Sometimes to the moone which hath no light, but from the sunne.

What needeth more proofe in a matter being of it selfe so cleere? Christ himselfe, & Daniel, & Peter and Paul gaue vs warning that this con∣fusion should come to passe in y^e church of God. We see with our eyes, how farre we are stra••ed from the original. We see what darknesse and blindnesse hath beene euen in them that shoulde haue ruled the sterne. Good men haue had their eyes opened, and haue poynted to vs that the p••∣l••te of the shippe a long time hath beene Anti∣christ. The auncient and olde Doctours in their time foresawe that this great captiuitye and confusion, was comming euen vpon them. Our fathers of later yeeres, though our Ad∣uersaries and Patrones of the contrary cause,

yea, the Bishopyes of Rome and their chiefe pil∣lars, doe coufesse that the patterne and original, hath not beene kept. Discipline whiche is the greatest bond of the church, hath beene broken: I pray God it may now bee restored. The Sa∣craments that Christ left for our most comfort, haue byn miserably mangled and defaced. Our prayers haue been without spirite and veritye, and so abused, that indeede they were no pray∣ers.

What greater proofes or authorities doe we looke for? Now then, can there bee anye man so wilfull, that will say, there hath been no disorder in the churche? or, that Christ himselfe, and his Apostles (if they were aliue) coulde rule the church in no better sort, then it hath beene, and is by the Pope and his Cardinals?

But me thinke I heare some say, The church cannot bee so forsaken, it is the house and tem∣ple of God, it is the spouse of Christe: Christ made her a sure promise, that he woulde neuer forsake her. Ero vobiscum vs{que} ad consummatio∣nem soeculi, I will bee with you to the end of the worlde. All this is true, yet is it not true, that euery particular churche of the worlde shal be established for euer. For, was not this temple that Salomon built, the temple of God? yet was it ouer throwen, and burnt down to the grounde by y^• Chaldees. Iupiters image was set vp in it by Antiochus. It was afterward ouerthrowen

by the Emperour Titus, yet was it the temple of God. Gods house is a house of prayer, yet Christ saith, Vos fecistis speluncam latronum, You haue made it a denne of theeues. The Lord made choise of his Uine, he loued it, it was a chosen heritage, yet Ieremie saith, Many pa∣stours haue destroyed my Vineyard, & tro∣den my portion vnder foote, of my chosen place, they haue made a desolate wildernes Hierusalem was called the holy city, yet is shee charged, that shee hath played the harlot and done shamefully. The Iewes called themselues the people of God, but Christe calleth them the Synagogue of Satan. The Church of God is called the holy place, yet Christ saith, the abho∣mination of desolation, and S. Paule saieth, the man of sinne shal stand in the holy place.

If we beleeue Christ, and his Apostles, that forewarned vs hereof: if we beleeue the old doc∣tours: if we beleeue the writers of later yeeres, if we beleeue such as God hath stirred vp in our time to reuiue his Gospel: if we beleeue our aduersaries: if we beleeue our owne senses an•• experience: let vs confesse that the Church hath byn defaced with abuses: let vs giue God thāks, that of his great mercies hath restored it, and lee vs euery man endeuour to reediffe it.

God had mollified the Kings hearte to bee gracious towards them, he had deliuered them, he had restored them home to their countrie, hee

gaue them Prophetes to call vppon them, and a godly Prince to rule ouer them: but the peo∣ple cried out, The time is not yet come that the Lordes house shoulde be buylded. Here must I touche the causes that withholde men from the buylding vp of Gods Temple, not al that may be reckoned: For that wold require more time. but onely the chiefest, that shall come to hand.

The first seemed to be dispaire of the cause. For they sawe it was a long trauayle from Ba∣bylon to Hierusalem. They had beene spoiled of all they had, and were poore, and the greatest part euen of their owne people forsooke them, and would not returne home with them. Theyr enemies were strong, and laughed them to scorne, and hindered their buildinges. Others charged them with sedition, and sayde, if these men may once recouer their city, they will paye no more tribute, they will be no longer in sub∣iection, and this matter at length shall redound to the kings dammage. Looke in your Chroni∣cles, and you shal find that the Iewes haue euer byn traytours.

Euen so, when the man of God Luther was raysed vp by God to reforme the church, a friend of his said vnto him, O father Luther, you shal neuer be able to preuayle: the Pope & princes, and al the world are against you: The matter is past recouery: goe into your study, & say, Deus

miscreatur nostri. Euē so, whēsoeuer it pleaseth God to build vp the walles of his tēple▪ he choo∣seth out such, y^• for their owne infirmities, & for the force & strength of their enimies, they might be discouraged, and despaire. Euen now that it hath pleased God to restore his gospel, they that are of the contrary part, crie out, These men be rebels, they woulde haue no magistrate, they would haue al things in common. Behold what they haue done in Heluetia: beholde what they haue done in Germanie: Looke out your Chro∣nicles, you shal finde that al the vproares and se∣ditions which haue been these forty yeeres, haue byn stirred vp by some of them.

But all this discouraged not the good Prince Zorobabel,, hee armed himselfe with Gods promise against all impossibilities, and so called the people to the huylding of the tem∣ple. And therefore GOD prospered him, and moued the king Darius hearte to make procla∣mation, that whosoeuer would withstand Zoro∣••abel in his doinges, tymber shoulde bee taken out of his owne house, and a gallowes made, and he thereon hanged without redemption.

Euen so, that man of GOD despayred not, though hee same all the worlde against him, but gaue the glory to GOD. And therefore God blessed his doinges as wee see this daye. For it is the cause of GOD, and not of man.

The zeale of the Lord of hostes hath done this. I wil bring this to passe (saith the Lord) not for your sakes, but that my name may bee glorified among the nations. For God chooseth y^e weake thinkes, and the foolish thinges of the world. As for the Aduersaries, be they neuer so strong, he that dwelleth in the heauens laugheth them to scorne. These, through feare and dispaire, keepe backe from building the temple.

Some there be that confesse, that manye things are out of frame, and ought to be looked on, but they say, it is no time to fall a buylding. We must looke for a generall Councel. And God graunt we may once see that daye, that a general Councel may be called, wherein Christ may sit president, and all these matters that are nowe in question, maye haue indifferent hea∣ring, and maye bee decided by the woorde of God.

But alas, they that make a face and shewe of general Councels, them selues stoppe and staye, that there may be no generall Councell. When Luther made his first appeale from the Pope that then was, to a generall councell, they made him answeare that it was against the de∣cree of Pope Iulius, and Pope Pius, that anye appeale shoulde bee made from the Pope to any councel.

When the Emperour had compelled them to a Councel, and the Princes of Germanie &

common weales, had sent learned men thither: the Bishops that were there assembled, woulde not heare any of them preache, or dispute, or de∣clare their minde. For onely bishops may sit & speake in their councel, and suche as are sworne to mainteine the Pope. Aeneas Syluius, other∣wise called Pope Pius the second, saith, if a Bi∣shop speake against the Pope, yea although hee speake the truth, yet neuertheles hee sinneth a∣gainst the othe, that he hath made vnto the pope.

And last of all, when the Councell hath done all that it can, the whole conclusion of the mat∣ter hangeth vpon y^e determination of the Pope. Now iudge you, what sentence there is like to be, where as hee shalbe iudge in his owne cause. Thus when they crye out and speake of Coun∣cels, they seeke delay, they mocke with God and man, and indeed meane to haue no councel.

Saint Paul, after hee was called of God, and touched in his heart and couscience with Gods trueth, appealed not to a generall Councel, but saith, Non acquieni carni & sanguini, I com∣municated not with fleshe and blood. The kingdome of heauen suffereth violence, and the violent take it by force. There is no Councel aboue God.

A Councel may testifie the trueth to be truth, but it cannot make falshood to be truth. Augu∣stine aunsweared most indifferently, writing to Maximinus a Bishop of y^e Arrsans y^t alleaged a

general councel holden at Ariminum. Nec ego Nicenum, nec tu debes Arimincuse tan quā prae∣iudicaturus proferre cōcilium, &c. Neither may I lay to thee the councel of Nice, nor maiest thou lay to me the coūcel of Ariminum, ei∣ther of vs thinking therby to find preiudice against the other: But let vs laye matter to matter, cause to cause and reason to reason, by the authority of the Scriptures, whiche are indifferent witnesses for both.

Whē Agisilaus minded to make his passage with his army through his neighbors lande, he desired licence of the prince of that countrie: the prince saide, he coulde make him no ready aun∣swere, but that he would take aduise of his coun∣cel. Wel then said Agesilaus, take you aduise∣ment: in the meane season, I wil passe through. So when our aduersaries delay off, & soiourne til they may take their deliberation in a coun∣cel, let them deliberate while they wil: but in the meane season, let vs passe on in the busines of God, and take the occasion offered vs to buylde by a house to the Lord.

Some other say, it is not yet time: y^e Bishops be they that should redresse the church. Would to God they would. For they should be Lux mū∣di, The light of the world, they should be shep∣heards, & Watchmen, they should be builders of Gods church. But, what if the light become darknes? What if the shepheardes become

wolues? What if the Watchmen lye asleepe? what if the builders become ouerthrowers? Ie∣remie saith, the Pastours haue ouerthrowen the Uineyard: and is it likely that they wil reare it vp again? Christ said vnto y^e bishops, you haue made my house a denne of theeues: & is it likely that they wil bring it againe to the former state, and make it a place of prayer? But, O merciful God, what a building is that like to bee, where ignorance is the foundation, where ignoraunce is deuotion, and the greatest corner stone of the buylding. I pray God lighten their hearts w^t his holy spirite, and make them to bee that they professe themselues to be, the light of the world, and true labourers in Gods Uineyarde, & faith∣ful buylders of his house.

In the meane season let vs remember, that in the olde Lawe, whensoeuer the Byshoppe grewe out of order, God raysed vp sometimes Prophetes, sometimes Princes, to refourme the churche, to redresse things that were amisse, and to reedifie the decayes. For the Prince is keeper of the Lawe of GOD, and that of both Tables, as wel of the first that pertayneth to Religion, as of the seconde that pertayneth to good order. For he is the Head of the peo∣ple, not onelye of the commons and La••••y, but also of the Ministers and Cleargye. By that au∣thoritye. Moses beynge a Magistrate rebuked Aaron the Bishop, for making the golden calfe.

Ioas beeing a king, redressed the riot of the Priestes, Salomon being King, firste builded the temple of God, & put down the high Bishop A∣biathar, and set vp Sadoc. Afterwarde, the same Temple being polluted was restored, not by the Bishoppes, but by the Kings Ezechias, Iosias, Abias, Iehosaephat: & at this time after the cap∣tiuitie of Babylon, it was restored, not by the Bishoppes. but by Zorobabel the Prince of Iuda.

And after the comming of Christ, when the Emperours became christened, Constantine a Godly Emperour, threatned the Bishops, if they would not be ruled. he would take vppon him to see them punished, as hauing in deed au∣thority and power ouer Bishoppes. And Iustini∣anus in his law threatneth the Bishops, that if they woulde not make their prayers in a loude voyce, that y^• people might say Amen, he would punish them with his sworde, as hath been sayd before.

But what needeth more examples? When the Arke of God was restored home, Dauid be∣ing King, played the chiefest part: Dauid being King, made Psalmes and ditties: Dauid being King, daunced before the Arke: and being king, set the Bishops & Priestes in order. And for this cause they are kings, euen to serue y^• Lord. And therefore they doe not wel that deuide common weales in two, and deuise two heads, the one for

the spiritualtie, the other for the laitie. For S. Paul saith, Omnis anima superioribus potestati∣bus subdita sit. Let euery soule bee subiect to the higher powers. Euery soule, whether he be bishop, Cardinal, or Pope, al are subiect to their Prince. And Chrisostome vpon that place, saith, Etiam si Apostolus sis, si Euangelista, siue Prophe∣ta, siue quisquis tandem fueris, ne{que} enim pietatē subuertit ista subiectio. Yea, if thou be an Apo∣stle, if thou be an Euāgelist, if thou be a Pro∣phet, or of what state soeuer thou be: for this subiection is no hinderāce to godlines. And of the superiority of Princes power, Tertullian speaketh thus. Colimus imperatorem, vt hominē à Deo secundum, solo Deo minorem. We woor∣shippe the Emperour as a man nexte vnto God, and inferiour onely vnto God.

Some other there be that see and knowe, that the Church of God is nowe a building, and yet not onely refraine themselues from the worke, but also spurne down that other men haue built vp: that see wee teach nothing but the word of God, and the doctrine of the primitiue church: & yet least they should seeme to receiue the doc∣trine which they haue persecuted, inforce them selues to be constant, and lay violent hands vpō their owne conscience, and saye, Non regnabit super nos, He shal not beare rule ouer vs: and as Pharao said in the hardnes of his heart, Nes∣cio Dominum. I know not the Lord.

I take not here vpon me to iudge other mens consciences: but such men there haue byn, as we may know by reading, & as God hath opened by notable iudgement, & I pray God there be none such now. I pray God there be none that offend against their own conscience, and knowledge, and against the holy spirit of God.

But alas, I speake not now of the ignorant and vnlearned sort of people, that offend of sim∣plicity, and haue a zeale of God, although it be not according to knowledge: but I speake of them that be learned, that knowe well, that wee teach you nothing this day, but that Christ and his Apostles taught before vs, & was euermore frequēted throughout the church, vntil al things grew to corruption. And of the contrary parte, they doe know, and their consciences doe testifie vnto them, that their doctrine for the most parte is contrary to the vse of the primitiue churche, contrary to the Apostles, contrary to Christe himselfe.

Yet wil these men sooner leaue their liuing, then bee present at the hearing of an Englishe prayer, or communicate with the people vnder both kyndes. They call it a schisme to haue the common prayers in a tongue that the peo∣ple may vnderstande. To communicate vnder both kindes, they call it a schisme. For the Mi∣nisters to be maried, they cal it a schisme. And o∣ther like things which were tedious to rehear se

at length. Those thinges which were ordeyned by Christ and his Apostles, & vsed throughout the whole Catholique primitiue Churche with∣out question, they cal schismaticall.

O mercifull God, shall wee saye, that all the whole world of the Christians, euer from Chri∣stes time, vntil the late time of these later Fa∣thers, was in a continual schisme? Shal we say that S. Augustine, S. Ambrose, and other old fa∣thers, were schismatiques: Shall wee say that Christ and his Apostles taught vs schismes: or that was once true, and Christian doctrine-is it nowe become a schisme? Is the Churche nowe within fiue hundreth yeeres become Catholike: and was Christes church, and the Apostles churche, and the Doctours church not Catho∣like: O Lord, if we be deceiued, thou hast decei∣ued vs: for if in these doings we be schismatikes, for hauing prayer in a knowen tongue, or for communion vnder both kindes, or for the ma∣riage of Priestes and Ministers, where as thou gauest thy communion vnder both kindes, and didst choose such as were married to be thy Apo∣stles, and didst pray in the common and vulgar tongue, as also thy Apostle Paule taught vs to do: If this be schisme, we are become schismati∣ques, for folowing thine example. and that ordi∣nance which thou hast left vnto thy Church.

But S. Hillarie sheweth, how we shalbee sure to know an heresie or a schisme. Hee est regula

fidei: Christus dixit, Apostolus dixit. This is a rule of faith, to say, Christ hath said it, the A∣postle hath said it. Christ saith, Bibite ex hoc omnes, Drinke ye al of this, without exception, Paul biddeth vs to pray so, that the people may say Amen. And sayeth, Honorabile coniugium in omnibus, Mariage is honorable in al men. Then is this by Hylaries rule the Catholique faith, & the contrary is Schismaticall: for our faith is buylded vppon the foundation of the A∣postles and Prophets. S. Cyprian saith, Non pax est sed bellum, nec Ecclesiae iungitur, qui ab Euan∣gelio separatur. It is no peace but war, no Ca∣tholike peace or vnity, but opē war & schis∣me: neither can he say, I am of the Church: that is diuided from the gospel. Iustinus mar¦tyr, as it is reported by Eusebius, saide, Ipsi Do∣mino non acquiescerem, si alium Deum diceret praeter omnium Creatorem. I would not beleue Christ himself, if he should say there were an¦other God then the creator of al things. If he would not beleeue God himselfe, teaching o∣therwise then is sette downe by the woorde of God, much lesse would he beleeue the Churche, teaching contrary to the Gospel.

God of his mercy graunt that al our contro∣uersies that we now stand vpon, may be hearde and determined by Gods Gospel, and open the eyes of our aduersaries, that they may see the hope whereunto they are called. In the meane

season let not vs shunne or refraine them, but exhort and counsel them with al sobrietie in the spirite of meekenesse, as our brethren. Who knoweth whether God of his mercie will call them to repentaunce? As God sayde to Saynt Paule by Reuelation, Populus mihi multus est in hac ciuitate, I haue much people in this ci∣tie: So I trust I may say, at least I doubt not but wee may charitably hope, God hath a great number euen among them that runne to the Masse, that will yet heare no reason, but are stubborne and wilfull. Their hearts are in the handes of God, and he is able, and will mollifie them, and of stony wil make them fleshy, and of stones make them the children of Abraham, and the principall corner stones in the building of his Church.

Other impedimentes there bee, that keepe men from the buylding of Gods house. But that which GOD complayneth of by the Pro∣phet, is, that euery man fell to builde his owne house, and lefte the house of God vnbuilded. This is the corruption of our nature. Such thinges as we shoulde glorifie God withall, we abuse moste to the dishonour of God. There∣fore Christe calleth them thornes, and the Mammon of wickednesse, not because they are so of themselues, for they are the giftes of God, but because our frowarde nature maketh them so.

The man, as Christ saieth in the Parable, that was bidde to the marriage feast, sent word that he was marryed and coulde not come. E∣say saith, The harpe, and viole, and Timbrel, and pype, and wine are in their feastes: but they regarde not the woorke of the Lorde. The fantasies and pleasures of this life rauishe our mindes and pull them cleane from GOD. So sayeth the Prophete, You can haue your houses sieled, and furnished: in the meane while, my House lyeth forsaken. O that Aggeus the Prophete were nowe aliue, and sawe the rearing vp of Gods Temple heere in Englande. What, thinke you he would say, You builde your owne houses, and leaue the house of God forsaken? Nay, he would say, you builde your owne mansions, and pull downe the house of God.

The Maisters of the woorke, builde be∣nefice vpon benefice, and Deanry vpon Dean∣rye, as though Rome were yet in Englande. The poore flocke is giuen ouer to a Woolfe: the poore children cry out for bread, the bread of life, and there is no man to breake it to them. The Noble man or Gentleman, the Patrones of Benefices, giue presentatations of benefices, either to bee Farmours them selues, or else with exception of their owne Tenthes, or with some other condition that is worse then

this. The poore Minister muste keepe his House, buye him Bookes, relieue the poore, and liue, GOD knoweth howe, and so doe you too.

O good my Lordes and brethren, I come not hither to bee a Patrone for money mat∣ters: GOD seeth my hearte before whome I speake it. But I see Gods Temple by this meanes is forsaken. Young men, suche as are of moste to wardenesse turne them selues to be Phisitions, or men of Lawe: yea. Clearkes, or Apothecaries. The matter is so vsed, that they are ashamed to bee Ministers in Gods Churche. They shoulde not so doe, saye you: no, neyther yet you, as your dooinges are, can bee angrye with them. They are not Angelles, but your owne children, your brethren, your Cousins, of your owne affections, of your owne fleshe and blood, and they thinke themselues too good to become your slaues.

O mercifull GOD, at the beginning of the Gospell, euerye man brought his goodes, and layde them at the feete of the Disciples. Nowe euerye manne is readye to pull out in a man∣ner necessarye sustenaunce, euen out of the mouthes of Christes Disciples. Then that that was euery mans owne, euerye man made it common, and no man counted it to bee his owne. Nowe that appertayneth to others,

and is appointed to the building and preseruing of Gods Church,, that euery man layeth handes on, and counteth to bee his owne. In the meane season, the poore Uniuersities are neg∣lected, the schooles euerye where vnfurnished, the youth driuen and chased away from the buil∣ding.

Thinke of this in your heartes: Consider with your selues. There lacke already Mini∣sters throughout the Realme; to teach the peo∣ple, & to builde vp the walles of Gods Church. One poore hireling is driuen to serue two or three Parishes. The sicke hath no man to com∣forte or counsell them: the dead haue no man to burie them: one man burieth another. That thing I knowe is not materiall: yet it seemeth not so to al men, and our bodies are the Tem∣ples of the holy Ghost, and ought reuerently to be brought to their graues.

Uiew your Vniuersities: view your schooles which euer haue beene nourceries to this pur∣pose: alas, how many shall you finde in both the Uniuersities, and in all the Schooles through England, not onely that are already rype, but also that are mynded to the Ministe∣rye: If they be not founde there, alas where thinke you to haue them: Where thinke you will they be found? Thinke you that they will spring out of the grounde, or droppe downe from the Heauens: No, no, they be of you, and

must be bred and reared amongst you. If there be none to be founde, nor hope of any to be here∣after: be you wel assured that Actes of Parlia∣ment, and Proclamations, are not enough to content the conscience of the people, and to build vp the Temple.

Oh, that the Queenes Maiesty knewe the great scarcitie, and miserable neede of Mini∣sters that is abroade. And I beseech you good my Lordes, and other Honourable and Wor∣shipfull that are heere, that haue or maye haue accesse vnto her, to put her in remembraunce, that her grace will be mindefull of the house of GOD, and redresse the greedinesse both of corupt patrones, and of such who engrosse and gather into their handes many liuinges, being them selues the remnaunt of the ignoraunt and persecuting Babylon: and yet leaue to take charge ouer the people, blynde Syr Iohns not onely lacke Latin, but lacke honestie, and lacke conscience, and lack religion. It would be a great furtherance to the Church of God, a wonderful way to increase schooles and the U∣niuersities.

Now remayneth the last part that I haue taken in hand to speake of: that is of the man∣ner of the buylding. Where of, because y^• matter of it selfe is long, and I scanted of time, I will speake two wordes, and so make an ende. And what better waye can be deuised to restore

Christes Churche, then that wee see vsed by Christ himselfe: Christ, when he was appo∣sed of the Pharisies in the case of diuorce, whe∣ther it were lawfull for a man to put away his wise vppon any kinde of matter, and to marry another, called them backe to the scriptures, Ab initio non fuit sic. Scriptum est. From the beginning it was not so: It is written. And so in other places in like matters, he saith, scriptum est: and euer returneth them to the scriptures. The same order vsed Esaias: Ad Legem, & ad Prophetas: Haue recourse to the Law & the Prophets. So Iosias, so Ezechias, so Iosaphat reformed the Temple of God when it was pol∣luted, according to the patterne of the Scrip∣tures. For as Tertullian saith, Peraeque ad vni∣uersas haereses iam hinc praeiudicatum est, idesse verum quodcun{que} primum, id esse adulterum quodcū{que} posterius. By this rule, we may equal∣ly prescribe against al heresies, that is true, y^• was first appointed, that is false that was af∣terward deuised. Saynt Augustine saith, In Seripturis didicimus Christum, in Scripturis di∣dicimus Ecclesiam: has Scripturas communi∣ter habemus, quare non in eis & Christum & Ecclesiam communiter retinemus? In the Scrip∣tures we haue learned Christ: in the Scrip∣tures we haue learned the Churche: these Scriptures wee haue indifferently betweene vs, why doe wee not after one sorte holde

Christ and the Churche by them. And a∣gaine, where hee writeth against Petilian a Donatist, Non audiamus, haec dico, haec dicis: sed audiamus, haec dicit Dominus. Sunt certi libri Dominici, quorum authoritati vtrique con∣sentimus, vtrique credimus, vtrique seruimus: Ibi quaeramus Ecclesiam, ibi discutiamus causam nostram. Let vs not heare, thus I saye, thus thou sayest: but let vs heare, Thus saieth the Lord. There be certain bookes of our Lord, vnto the authority whereof eche parte a∣greeth, eche part beleeueth, eche part yeel∣deth: there let vs seeke for the Churche. thereby let vs examine and trye our mat∣ters. This is the Rocke vppon whiche Christ hath builte his Churche: against this Rocke the gates of Hell shall not preuayle. Augu∣stine speaketh this in a prety allusion: Non me aedificabo super te, sed te aedificabo super me. I will not builde my selfe vppon thee, but I wil builde thee vppon mee. The same af∣firmeth Hierome, Basil, Cyril, Hillarius, and other the auncient writers. It woulde bee too long to alleage any more, onely I will recite vnto you Lyraes iudgement of these woordes, more for that hee was one that fauoured our Aduersaries, then for the weight of his autho∣ritie. Super hanc petram, sayeth hee, id est super Christum: Vpon this rock, that is, vpō Christ:

ex quo patet, quod Ecclesia non consistit in homi∣nibus ratione potestatis &c. Wherby it is mani∣fest that the Church is not among men, by reason of any Ecclesiasticall or Seculare au∣thoritie or dignitie: because many Princes and chiefest Bishoppes haue forsaken the faith: therefore the Church resteth in those persons, in whō are to be found true know∣ledge, the confession of faith, & acknowled∣ging of the trueth. Wherefore the foundation of this building; wherupon all the whole worke must rest, must be Christ and his holy word: for as Saint Paul saith, No man can lay an other foundation, then that which is layde alrea∣dy, Iesus Christ.

The Emperour Domitian pretending a re∣fourming of the Empire, which afore his time, Tyberius, Caligula, Nero, and other wicked Emperours had spoyled and defaced. asked a Philosopher, one Apollonius Tyanaeus, what order were best to be taken therein. Apollonius made him aunsweare, Sir, if it please your Ma∣iestie, you must doe as the Musition had his Schollers doe. Howe is that, sayde Domi∣tian? Marye Sir, quoth Apollonius, there was a cunning Musition that set his Schol∣lers to an ignoraunte and homelye minstrell to learne musicke of him: but before hee sent them out hee gaue them this Lesson, whatso∣euer

you see your Maister doe, see that you a∣uoyde it, he is vnlearned, and his Lessons and manner of fingering, nought: therefore see you doe the contrary. Euen so may I say, what∣soeuer we see that they haue done, that were our later fathers before vs, that haue destroy∣ed Christes Church, let vs remember to doe the contrary. Their foundation as you know, and as they themselues confesse, is ignoraunce: let our foundation be Christ, and knowledge of Gods word. They haue pulled the Scriptures out of the peoples heades and handes, that no man might see their doings. Let vs exhort all men, as S. Chrysostome, Origen, and other holy fathers did, to reade the Scriptures, that all the worlde may see our doings. They buyld Gods worde vpon the Church: let vs, as Paule doth teach vs, buyld the Church vppon Gods word. They contrary to God, & contrary to his word, haue made the Bishop of Rome supreame head of the Church, contrary I say, to the worde of God haue they made him supreme head of al the Church. These are not my wordes, but S. Gre∣gorie, who was himselfe a bishop of Rome, saith of them, Piae leges, venerandae Sinodi, ipsa Domi∣ni nostri Iesu mandata, superbi atque pompatici cuiusdam sermonis inuentione turbantur. The godly lawes, the reuerend Synodes, and the very commandements of our Lord Iesu, are broken, by the inuention of a certain proud

and pompous name. And thereof as Gregorie himselfe testifieth, hath ensued Vniuersa pernici∣es, An vniuersal destruction.

Marke, I beseeche you, and let it not out of your remembrance. They say, this is the key of the Church, that one be the head of it, to rule it, and to gouerne and keepe in vnity all the rest. But Gregorie which was himselfe a Bishoppe of Rome, saith, it is Vniuersa pernicies, A gene∣rall corruption and plague of the Church. Let vs according to Gods woorde, according to the Canons, knowe, that as Cyprian saith, V∣nus est Episcopatus., cuius a singulis in solidum pars tenetur. There is but one Byshopricke, part wherof is holden in whole, of euery se∣ueral Bishoppe. And as Hierome saith, Ʋbi∣cunque fuerit Episcopus, siue Romae, siue Engubij, fiue Constantinopoli. siue Rhegij, siue Alexandriae, siue Tanais, eiusdem meriti, eiusdem est & sacer∣dotij. Whersoeuer there be a Bishop, be it at Rome, be it at Eugubium, be it at Constantino∣ple, be it at Rhegium, be it at Alexandria, be it at Tanais, they are al of one worthines, they are al of one priesthood.

They set the Pope aboue kings & princes, a∣gainst Gods word. Let vs know, that according to Gods worde, euery soule must be subiect to y^• higher powers. In these things, & in al other the like, in which they forsake y^e paterne & original, & in which they doe cōtrary to the scriptures, to

Christ, and his Apostles, contrary to the prac∣tise of the Primitiue Church, and contrary to the sound iudgement of the auncient Catholike fathers, grounded vpon the worde of God: let vs remember, whatsoeuer they do, or haue done, to doe the contrary. For it is not possible, by what meanes things haue growen to corruption, that by the same meanes they shall euer bee wel re∣stored againe.

After the Temple was builded, or was in building and rearing, Esdras the Prophete read the Lawe of GOD, and sacrificed Ox∣en, sheepe, and Lambes. and the people wepte in consider action that they and their fathers had so vnkindly offended God, and deserued so ex∣treamely to be punished at his hande. So the good king Iosias, after he had founde the booke of the Lawe, and sawe howe highly both he and his fathers had offended God, hee fell a wee∣ping: (for the consideration of Gods greate benefites, and our owne vnwoorthinesse, can∣seth vs to mourne at the sight of our owne vnkindenesse.) Then they turned 〈◊〉〈◊〉 GOD, repented themselues of their wickednesse, and left suche vanities as they had walked in be∣fore. So Christ our Sauiour, when he began to preache the Gospell, and to spreade abroade the vnspeakeable treasure of our saluation, cal∣led vs first to repentance, and said, Poenitentiam agite, appropinquauit enim regnum coelorum.

Repentye, for the kingdō of God is at hād. Zachaeus when he had receiued Christ to his ta∣ble, repented him of his excortion, and made re∣stitution. Then Iesus sayd vnto him. This day is saluatiō come vnto this house, forasmuch as he is also become the sonne of Abraham. So the Christian men in the beginning repen∣ted themselues, and changed their whole life, & therfore were called Saintes: as S. Paul vseth in many places to name them, Vocatis Sanctis, to those which are called Saints. And, sanctis qui sunt Corinthi, To the Saintes which are at Corinth. Plinie being a heathen, and set by the Emperour to enquire of Christian men, made report in his Epistle to Traianus, that they were a sect which would not offer vp to Idols, which coulde not be compelled to blaspheme Christ, but were wont at certayne times appointed to meete together and sing hymnes to one Christ their God, that they were of one mynd, & agreed among themselues, and did absteine from theft, murther, and adultery, and did keepe their faith, and defra••••ed no man.

Euen such should we be, thus ought we to liue, these things are examples for vs to follow, we should meet often to sing hymnes and giue thankes to our God, we should lament our for∣mer wickednes, wherwich we haue called Gods anger vpon vs.

But alas, there appeareth not in vs that

chaunge of life that ought to be in such as turne to Christ, we are as proude, as couetous, and wicked in abusing the holy name of God, as e∣uer we were in the time of ignorance. Thus we abuse the great mercy of God, thus we with∣hold his trueth in vnrighteousnesse. We say we know God, but giue him not the glorye that is due vnto God.

And besides this, wee are in loue with our owne corruption: and as the Prophet sayeth, we reioyce when we haue done wickedly: wee can∣not abide to haue our fault touched, our pride is growen vp as hie as heauen, our couetousnesse is sunke as deepe as hell, our poore weake bre∣thren be offended, and think that these be the ve∣ry fruites of Christes gospel. Yet we can in no wise suffer to be reproued, we say to the Prea∣cher, peace, and talke not to vs in the name of the Lord, tell not vs of the Scriptures, tel not vs of Christ, of Peter, & Paul: we did him speake vs faire, and blesse those things that be accursed by Gods owne mouth. We say, he is too busie, he medleth with that he knoweth not. Yes, yes man, he knoweth it wel inough, he knoweth that pride is pride, that vsury is vsury, that sinne is sinne: and thou & thine owne conscience know∣est it too, if thou wouldest be knowen of it: yea, thou knowest it, & indeede in thy heart, of force art weary of it, And this is extreeme miserie, that we are so farre plunged in sinne, that wee

can neither abide our owne faultes, nor yet the amendinge of them. Is this the repentaunce of our life? Are these the fruits of Gods Gos∣pell? are these the fruites of the innocent blood, that we see shead before our eyes? Are these our teares for the sinnes wee haue commited? Is this the thanks that we render vnto God, for gi∣uing vnto vs so great blessings? But, what sayd I, blessings? Would God we were so blessed, that we might consider our blessednesse. Ma∣ny alreadie bewray the weakenesse of their sto∣makes, they brooke not the Gospell: yea, they seeme already weary of these Preachers, they call them Pulpit men, men of the spirite, and I knowe not what: as though they themselues had nothinge to doo with Gods spirite. Ha mercifull God, what way may GOD take to winne you? Alas, what are wee? what haue wee offended you? Are we become your ene∣mies, for tellinge you the trueth? I feare mee, this murinuring is not agaynst vs, but against the Lord.

You haue had the Masse, and that you wor∣thely hated: you haue now the Communion, and that you regard not. God hath sent to call you with fire and fagots: those which vsed that seue∣ritie & crueltie, you called tyrants. He hath sent vnto you now simple men, that bringe you no∣thing els, but the kingdome of God, and seeke for nothinge, but onely for your saluation: and

them you disdaine. It is euē now come to passe, that Christ said, We haue piped to you, & you haue not danced: we haue mourned to you, & you haue not wept: but wisedoms is iusti∣fied of al her children. Many of you are euen ful of the gospel, & ful & weary of these schoole∣maisters. Therfore shal God send amongest you an other maner of schoolemaister, y^• shal intreat you after another sorte, that shall pull the pride from your neckes, & the ruffes from your shaul∣ders, I will saye (I woulde God I might not speake thus in y^e spirit of truth) I would to God it might proue vntrue, and neuer come to passe.

But God is iust, and the extreame disdaine of Gods trueth, and his holy Gospel, iustly de∣serueth the extremitie of Gods vengeance: and this Gospell, that you are already so weary of, shal be taken away from vs. The kingdome of God shalbe taken away from vs, and shalbe gi∣uen to a nation, that shal do the fruites of it. The kingdome of God, which is the true vnderstan∣ding of Gods word, shalbe taken away. And thē what shall remaine, but blindenes and falshood, which is the kingdome of the Diuel. I will send (saith God) a famine in the land, not a famin of bread, nor a thirst of water, but of hea∣ring the word of the Lord.

Let vs therefore, good brethren, remember for what causes God suffred his temple at Hie∣rusalem, to be destroyed & burnt by y^e Chaldees:

let vs remember wherefore God tooke from vs his holy Gospel that he had planted amongst vs of late time: let vs now thankefully receiue it, with teares, and repentance for our former life: let vs not make our selues vnwoorthye of the great grace and blessing of God. To you this holy promise is made, you are the children of A¦braham,, to you Christ spreadeth out his armes to embrace you: receiue not the grace of God in vayne, let vs not put out that heauenlye light, which God hath kindled, let vs pray to God to giue vs new heartes, and to put a newe spirite within vs Why should you perish, you that are so dearely saued? why should you perish, O you the house of Israel? Let vs once fal to the buil∣ding vp of Gods holy temple, let vs not driue it off any longer.

The Foxes haue boroughes, and the birds of the aire haue nests, but the Sonne of man hath not yet a place to rest his head in. God calleth to vs by the Prophet, Bring wood; & builde this house, & I will be fauourable in it. Is it time for your selues to dwel in your sieled hou∣ses, & this house lie waste? Your houses are fresh & faire furnished, & yet my house lieth de∣solate, flat vpon the ground. Behold the misera∣ble desolation of my holy place, my flock is scat∣tered in the mountaines: behold your brethren y^e lie in chaines in a thousande places bound, bea∣ten, tormented, and drawen to most cruel death,

not for any offence they haue cōmitted, but only for the building of my temple: and professing of my name. They are your owne body, flesh, and blood. My bones are scattered vpon the face of the earth, my blood is shed without compassion, as it were water vpon y^e grounde. O what cruel eyes haue you, that can see this, & not be moued? that can buyld your owne houses, & serue your owne pleasures, and leaue my house forsaken?

Thus almighty God speaketh to vs, O good brethren, let vs not despise his calling, let him not speake to vs in vain, let vs no longer say, it is not yet time to build vp the Lords house. God hath raised vp vnto vs a most vertuous & noble Lady, that hath already set labourers a woorke, & begun the building Let vs remember, that the Chaldees, when they came to Ierusalem, neuer strayned curtesie, or sayde, It is not yet time to pul down the house of God: they layd handes on it, & spoyled it, they burnt it without mercy, euen vnto the grounde. Let vs not in Gods cause bee more negligent, then our enemies were against God. Let euery man say with himselfe: It is Gods temple that must be built vp, it is the hea∣uenly Hierusalem, it is the arke of the Lord, it is the Lords busines that I haue in hand: accursed be he that doth the Lordes busines vnfaithfully.

And you, my Lordes, forasmuch as God hath planted you in chiefest honour, and made you the greatest ouerseers of his worke, I beseech you,

euen for his sake, when you see your owne hou∣ses so furnished, as is meete for your estates, re∣member the poore house of God. When you see your men waiting & attending at your Tables, remember howe fewe there bee to wayte vppon Christ at his table. When you cōsider that your owne houses cannot bee mainteyned without prouision, remember there bee prouision made for the house of God. Let y^e zeale of Gods owne house rauish and deuour our hearts, let vs build vp the cabernacle of the most holy, and dreadful, and euer liuing God: so will God dwell and abide with vs, and be glorified in the middest a∣mongst vs.

And thou most mercifull father, deale fauou∣rably with Sion, that wee may see the walles of thy Hierusalem restored. For now is the time of thy mercy come vpon vs, now is the time. And as thou hast begun this worke in vs, in these our daies, so vouchsafe to blesse the same, that it may endure, and continue for euer, that al the world may know thee, the onely true and liuing God, and thy Sonne Iesus Christe, whose Gospell thou hast reuiued amongst vs. To whom with thee, and the holy Ghost, be al honour and glory, world with∣out end.

Amen.

Notes

• Siluest. Prierias con∣tra Lutherum
• Epist. 2. ad Bohemos.
• Mat. 24.
• Luke 18.
• 2. Thes. 2.
• Dan. 8.
• 〈◊〉〈◊〉. Tim. 4.
• 2. Pet. ••.
• Mat, 21.
• Mat 19.
• 1. Cor. 11.
• Mat. 2.
• Mat. 4.
• Iren. lib. 3. cap. 1.
• Luke. 22.
• Distine. 28. Si quis.
• Dist. ••8. Si quis discernit
• Homil. 3. ad Eph.
• De consecrat. dist. 2. canone Comperimus
• Dan. 11.
• Hom. 40 in 1. ad Cor.
• Hierom. in 1. Agge.
• Greg. lib. 4. epist. 38.
• Greg. lib. 6. epist. 30.
• Greg. lib. 6: epist. 30.
• Lib. 6. epist. 24.
• Lib. 4. epi. 38.
• Ioh. de pari∣siis cap. 22. in vita Siluesti.
• Mich. 3.
• Hillar. in Mat. cap. 8.
• Matt. 28.
• Luke 19.
• Iere. 12.
• Reuel, 2.
• Aeneas Syl∣uius ad capi∣tulum Magū∣••in.
• Galat. 〈◊〉〈◊〉. Matt. II.
• L••. 3. cōt. Max∣im. cap. 14.
• Rom. 13.
• Hom. 23. in 13. Rom.
• Tertul. ad Scapulam.
• Cyprian. Ser∣mone 5. de lapsis.
• Ecclesia. histo. lib. 4. cap. 18.
• Esay. 5.
• Tertul. aduer∣sus Praxeam.
• Exhortat. ad concoidiam Eccles. Tom. 2.
• De vnitat. Eccles. Tom. 7.
• Lyra in 16. Matth.
• 1. Cor. 3.
• Greg. lib. 4 epist. 32.
• Cypr. de fimp. Praelatorum.
• Hieron. ad Euagrium.
• Luke 19.
• Luke 7.
• Amos 〈◊〉〈◊〉.