A sermon very notable, fruictefull, and godlie made at Paules crosse the. xii. daie of Noue[m]bre, in the first yere of the gracious reigne of our Souereigne ladie Quene Marie her moste excellente highnesse, by Iames Brokis Doctor of Diuinitie, [and] master of Bailye College in Oxforth, with certein additions, whiche he at the tyme of vttering, for auoidyng of tediousnes, was faine to omitte.

¶ DOMINE, filia mea* 1.1 modo defūcta est, sed ueni impone manum tuam super eam, & uiuer.

¶ Lorde my daughter is euen now disceassed and deadde, but come, late thy hand on her, and she shal line.

THese wordes of the Gospel of this day, taken out of the .ix. of ••. Math. although thei are the wordes of one latrus, y^• ruler of the Synagog, literally spoken. of hym to our sauiour Christ, for the bodily re¦uiuyng, of the Daughter of his bodie, bodeli deceassed, or at y^• lest beyng▪ thē euen at the very point of death, in extre∣mis. as s. Marke termeth it: Yet sithen* 1.2 it may bee doen w^tout preiudice to the leter, for y^e aduācemēt of Gods worde, gods truth, gods glorie, & may make y^e more to edification, I intende by gods grace, at this presēt, ••applie the same words in a mistical sē••e, as syokē of an other persō, y^t is to wit, of our mother y^e holy catholike church, for y^• spiritu∣al reuiuing, of her spiritual doughter, spiritually deceassed, this particulare

churche of Englande, Forewarnyng you, that when I shall chaunce some∣time to name the dead doughter, or the dead churche, in suche sorte, that some ma•• perhappes gather therby the hole to be dead, I meane alwaies the deade membres therof onely, onely the bad, and not the good in no wise.

WE se by common and daily experi∣ence, honorable, and christien au∣dience, that euen verye nature it¦selfe hath geuen to euery natu∣rall mother, besides the pappes and the Mylke shee nourisheth her childe withall, a certein na∣turall inclination moreouer to loue her child, and that in suche hartie wise, that, though her childe commyng to yeres of di∣scretion, do dispise, and contēne

her holesome admonitions and Counsailes, dooe straie from her, runnyng on the Brydle at large, and so dooe by wilful∣nesse at lengthe, chaunce on some sodeine deathe, Yeat shee for her motherly affection and tender loue, taketh pitie and compassion on her dead childe, soroweth, lamenteth & beway∣leth her dead chlide, and if she knewe any cūnyng Phisicion that could reuiue her ded child, she woulde not ceasse ernestlie to entreate, and desire helpe at his hande, for the reuiuyng a∣gaine of her ded childe. If this naturall affecte bee commonlie to be founde in euery good na∣tural mother toward her natu∣ral child, how much more is the same or rather a greater affect

to be loked for in our spirituall mother, in our mother the holie Catholike churche, towardes her spiritual child? Whose child is this Churche of Englande, with euerye other particulare churche, and euery faithful mē∣bre of the same: whose spouse, & protectour is our sauior Christ himself: whose mariage maker and director is the holie Ghost: Whose pappes are the two Te∣stamentes: Whose milke is the true sence of the word of God: Out of those her pappes onelye to be sucked, of al christian suc∣klinges. Whereunto the holye doctor. S Austen seemeth well agreably to allude in his trea∣tise vpon the Psalmes.* 1.3

First, this noble princes our Mother the holie Catholique

churche, in that she hathe to her spouse, and protectoure, suche a mightie, and valiant prince, she can neuer be by any persecutiō vanquished, and subdued. For, if that might haue ben, vanqui∣shed, and subdued had she been,* 1.4 and that lōg ere this. Saepe enim impugnauerūt me à iuuētute mea, et enim non potuerunt mihi. Of∣tentimes (saith she) haue I ben sore assaulted & laied at, & that frō my youth, but neuer coulde there any preuaile against me. What persecutiōs hath she suf∣fred, first in tholde time before the commyng of Christe, when she was rather a Synagog thē a churche: rather kept vnder by bonde feare, then dyrected by burnyng Charitie: rather to∣ught by darcke shadowes, then

by bright veritie, by figuratiue promises, then by manifest per∣formance: by the sleyng letter, then by the quickenyng spirite. What persecutiō (I sai) suffred she then, being continuallye af∣flicted, one tune by the Canani∣tes,* 1.5 an other time by the Moa∣bites, then after by the Madia∣nites, againe by Thāmonites, sometyme by the Philystians, now by one natiō, now by ano∣ther? What persecutiones hath shee suffered againe sins that time, sins the coming of Christ, what by Nero, what by Domi¦tian,* 1.6 what by Seuerus, what by Diocletian, What by Maxi∣minian, what by the Gothes, what by the Hūnes, what by y^• Vandales, & other? Of whose cruel tormentes may wel be ve∣rified,

that S. Austen writeth. Ligabantur: includebātur: coede∣bantur:* 1.7 torquebātur: urebātur: la∣niabantur: trucidabantur. The Christians they were bounde, imprisoned, whipped, racked, broyled, mangled, & otherwise bereft of their life. And yet lyke the Israelites vnder Pharao,* 1.8 the more thei were tormented, the more alwaies thei increased For this is the propretie of the churche (as S. Hilarie saieth)* 1.9 then to vanquesh, when shee is dammaged: then to be percei∣ued, when she is reproued: then to wynne the victory, when she loseth of her cōpany. Hoc eccle∣siae est propriū, ut tū uincat, cū loe∣ditur: tū intelligatur, cū arguitur: tum obtineat, cum deseritur. And this muche for this point.

Againe our mother the holie catholike Churche, in that shee hath to her mariage maker and director, the holyghost the spirit of truth, shee cā neuer be diuor∣sed from Christe her moste be∣nigne Spouse, nor yeat at any time be ledde out of the waie of truth. For, whō the holie ghoste hath ones coupled and ioigned together in Matrimonie, whoe can afterwarde sunder, and se∣perate againe▪ And doe not the holye Apostle make as it wer an open Proclamation & Pro∣testation, how the holy Ghoste by him, and he by the holy ghost hath promulgate and vttered vnto the worlde, the betrow∣thyng of the churche to Christ, as a louyng Spouse to her lo∣uing husband? Ego despōdiuos,* 1.10

uni uiro uirginem castam exhibe∣re Christo. I (quod hee) in the spirite of God, in the holygho∣stes behaulfe, haue betrouthed you to one husbande, to thende you maie keepe yourselues al∣waies as a chast virgine vnto Christ. And that shee is by the same mariage maker, and direc¦tour, led from time to time into al kinde of truth, it maie appere aswel by this promise of Christ* 1.11 Ego rogabo patrem. &c. I will desire my father, and hee shall geue you another comfortour, the Spirite of trueth, to abide with you to the worldes ende, to instructe you in all kinde of trueth, as by this absurditie, & vnreasonablenesse, which Ter∣tullian gathereth to ensue of the contraire.

Age nūc, omnes errauerint: decep∣tus* 1.12 sit & Apostolus: non respexe∣rit Spiritus sanctus, uti Ecclesiam in ueritate deduceret, ad hoc mis∣sus a Christo, ad hoc postulatus à patre, ut esset doctor ueritatis: Ne∣glexit officiū Dei Villicus, Chri∣sti Vicarius, sinēs Ecclesias aliter interim intelligere, aliter credere, {que} quod ipse per Apostolos praedi∣cabat: & quid uerisimile est, ut tot ac tantae in unam fidē errauerint? Et m••x. Interea perperam euāge∣lizabatur: perperam credebatur: tot millia millium perperam tin∣cta: tot opera fidei perperā mini∣strata: tot uirtutes, tot charismat•• perperā operata: tot sacerdotia, tot ministeria perperā fūcta: tot deni∣{que} Martyria perperam, & inuacu∣um. Go to now (saith he) admit all haue erred: admit, the Apo∣stle

hath been deceiued toe: ad∣mitte, the holy Ghoste hath not regarded to leade the Churche in the waie of trueth, for that purpose being sent of Christ, for that purpose being sued for frō the father, to bee the teacher of trueth: admitte, Goddes Baie∣ly, Christes vicar, regarded not his dutie, suffring the churches otherwise for a seasō to vnder∣stand, & beleue, then that he by thappostles preached: & is this likely, that so many and so gret churches haue erred in thunitie of faith? And a litle after, marke what absurdities he reciteth. In the meane time (saith he) it must be graunted: y^t the Gospel was mispreached: the worde of God misbeleued: so many thousande thowsandes mischristened: so

many workes of faith mismini¦stred: so many miracles, so ma∣ny godly gift{is} miswroughte: so many presthods, so many mini∣steries misexecuted: & briefly so many martyrdoms in vaine, & missuffred. And this much for this point.

Thirdly, our mother the ho∣lie catholike churche, in that she hath children to nourish and in∣structe, she hathe aucthoritie to make lawes, tradicions, and or dinaunces for them, for the bet∣ter conseruation of order, and the more reuerent ministration of the worde of God. For other¦wise, why did the Apostle geue tradicions? Why did he say, Haec ego dico, non Dominus. This is* 1.13 my saiyng, and not the lordes? Why did he reproue certein for breaking customes of preching of praiyng, of cutting heire, not* 1.14

conteined in scripture? Why did S. Ihon the Baptist bind his disciples to certeine fastes, and* 1.15 certeine Praiers, besides the scripture? Why did S. Iames by the consent of the rest, make a decree, that euery man should abstein from strangled beasres, from bloud, and from thynges offred vp to Idolles, which no Scripture commannded? Why durst the Apostle after that de∣cree, make himselfe so bolde as so saie, all thinges are cleane to* 1.16 the cleane, and whatsoeuer co∣meth to the shambles, that eate you hardelye? Why durste our forefathers againe, accordyng to the time, be so bolde, as (in a sort) to make a restraint herof? The holie Doctour S. Augu∣stine in this behalfe, letteth not

this muche to saie▪

In hijs rebus, de quibus nil cert••* 1.17 statuit Scriptura, mos populi Dei, & instituta maiorum pro legete∣nenda sunt, & sicut praeuaricatores diuinarum legum, ita contempto∣res Ecclesiasticarum constitutio∣num coercendi sunt. In suche thinges wherein the scripture doeth determe no certentie, the custome of Godlie people, and the decrees of the elders are to be kept for a law, and loke how the transgressoures of Goddes lawes are to be punished, so are the contemners of the ecclesia∣sticall cōstitutiōs punishable in like maner. And I neuer yeat hearde prooued, that any suche cōstitutiō by the whole churche approoued, was euer hitherto by any good mā reproued, But

rather taken alwaies as a ve∣ritie confirmed, no more after to be doubted, disputed, or rea∣soned vpon: as the same Saint Augustine againe in an other place affirmeth, saiyng: Vnde* 1.18 haec cur ita facienda sint, disputare, insolentissimae insaniae est. When thinges are ones throughly a∣greed vpon▪ and decided, ones ratified, and confirmed, by the catholike churche, afterwarde to dispute, and reason, why thei ought so to be, it is a poincte of most proude madnes, and most madde proudenesse. Christ he saied, who that is not with me,* 1.19 he is against me. And the chur∣che cōuerting y^e same, she saith: who that is not againe Christe* 1.20 he is with Christ. Christ he said I••iuniate: Fast you, tellyng ney∣ther

howe, neyther whan. The Churche, shee hath tolde, bothe how, and when. Christ, he saied* 1.21 Orate: pray you: and added sem∣per, euer: But that euer I feare me, woulde bee turned into ne∣uer with some, if the lawes of the churche were not. Al other thinges for the most part, whi∣che our Sauiour Christe saied and commaunded, excepte the Churche hadde added the time the place, the circumstaunce, & the maner, woulde perhappes be obserued of some, not al of y^e best: I had almost said, not at al And this muche for this point. Furthermore our mother y^e ho¦ly catholike church, in y^t she hath to her childrē al faithful christ∣iās both good & bad, as it appe∣reth by the parables of the net,* 1.22

the vine, the floore, the ten vir∣gins* 1.23 and other mo, shee cannot bee (as some woulde haue her) inuisible, hid, & vnknowen, (al∣thoughe the Churche taken for thonely predestinate, be such in very dede) For if that wer true (as it is as false as they that saie it,) Howe then coulde the churche be assembled of Christ, to a citie set on a high hil, which cannot be hid? Non potest ciuitas* 1.24 abscondi, supra montem posita. How then coulde the obstinate offender be cōuented before the* 1.25 churche, as Christ willeth hym to be? dic Ecclesiae: how thē could the churche be persecuted of S. Paul, as himself witnesseth she* 1.26 was? ••secut{us} sū ecclesiā de••: how thē could Herod lai hād to take & afflict cērtein of the churches

mēbres, as S Luke affirmeth, he did? Misit Herodes rex manus, ut affligeret quosdam de Ecclesia.* 1.27 Could the mēbres of a churche inuisible, hid, and vnknowen, be takē, imprisoned, and afflic∣ted of any man, at lest witting∣lie? What reasonable man cal∣lyng to his remembraunce any reason at all, will not thinke it vtterly vnreasonable?

This was the filthie sinke, and swillowe of all these tragedies whiche hathe raged well nighe ouer all Christendome, oute of the which hath roked of late so many stinkyng filthie contagi∣ous Heresies, as sins Christes passion hath neuer the like ben heard of attones: And no mer∣ueil▪ when the hedge is broken, euery man lightely goeth ouer.

For this gappe ones opened, that y^e church is inuisible, hid, & vnknowē, & when thei fere not the censure, and verdicte of the visible, open, & knowen church, thei affirme, decree, and define vncontrouledlie, what euer to eche one semeth best. And this muche for this pointe.

Fifthly our mother the holie catholike Churche, in that shee hath to her pappes the two te∣stamentes, tholde, and the new, Euen as all women haue geuē vnto theim by nature, sence to discerne the good temperature of their owne pappes, from the distemperature of the same▪ so hath the Churche geuen her by God, aucthoritie to discerne the true Scriptures from the forged, the autentical from the Apocriphal. For otherwyse

why should we allow & receiue S. Markes Gospell, whiche neuer sawe Christe, nor hearde Christ, and disalowe and reiect Nichodems Gospelle, whiche was conuersaunt with Christ? Why sholde we then allow and receiue the Gospel of S. Luke beyng but a disciple, & disalowe and reiecte the Gospel of s. Ia∣mes, beyng an apostle? whyche* 1.28 Gospel Origene citeth. And S Ierome also, he citeth the Gos∣pel of Nazares: but as a thyng vtterly Apocriphal: except one∣ly one particle therin of the wo∣man taken in aduoutrie, which particle by the iudgement of di∣uerse profoundly learned, was takē out frō thens, & so insert in to the Gospel of S Ihon. The boke of Iob, the. ii. last bookes

of the kynges, the Gospel of S. Marke, thepistle to Thebrues and certeine other Scriptures besides, are this daie all auten∣ticall, and euer haue been, not∣withstandyng many haue dou∣ted of thaucthors of thē▪ Wher∣fore more then euidēt it is, that the Scriptures, as thei taketh their veritie of the holie ghoste, so taketh thei their approbatiō not of thauctours, but rather of the catholike churche. In so∣muche that S. Augustine he is not a fearde to saie: Euangelio* 1.29 non crederem, nisi me authoritas Ecclesiae commoueret. I woulde not beeleue the Gospell it selfe to be autentical, vnlesse thauc∣thoritie of the church didde ad∣uertise, and moue me so to doe. And this moche for this point.

Finally our mother the holie catholike Churche in that shee hath to her milke the true sence of the worde of God, shee hath likewise aucthoritie to iudge, & decise al matiers of controuer∣sy in religiō. For if the scripture of tholde lawe in Moses tyme was not made the highe iudge of controuersies (beyng a thing it selfe in diuerse pointes called in controuersie) but aucthoritie of Iudgemente was geuen al∣waies by goddes owne mouth to the learned, and eldres of the Sinagog, to whose iudgement all were bounde to stande, and that vnder peine of presēt deth, as appeareth in the booke of* 1.30 Deuteronomi, if wee Christiās will not bee counted in woorsse state, and condicion, then the

Iewes were, nedes muste wee graunt to the catholike churche like aucthoritie of Iudgement for the decision of al controuer∣sies in our Religion: whome if God didde not assist euermore, with the true intelligence of scripture, then should the scrip∣ture stande the Churche in as good stede, as a paier of specta∣cles shoulde stande a blynde Frier. But questionles the ca∣tholike churche in this behaulf she is so directed of God the fa∣ther, who is verax, true: of God* 1.31 the Soonne, who is veritas, the* 1.32 trueth: of God the holie Ghost, who is veritatis spiritus, the spirit* 1.33 of trueth: that she being colum∣na, & firmamentum ueritatis, the* 1.34 piller, and foundacion of trueth cannot be suffered otherwise to

Iudge of the truethe, but truelye, but sincerely, but vp∣rightely: Shee canne not bee suffered, I saye, otherwyse to Iudge: as maye euident∣lye welle appeare, and it were no more, but onelye by that briefe, and pitthie rea∣sone, whiche Kyng Henry the eyghte of most famouse memo∣rie (GOD pardon his soulle) choked Martine Luther wyth all. His reason was this. Si∣thē God, woulde not suffre hys* 1.35 Churche to mystake a boke of scripture, for peril of damnable heresies that may ensue therō▪ & like peril maie ēsue by the mis¦construyng of the sentence, as by the mistakyng of the boke: nedes must it folowe, that god wil, in matiers of our faith, no

more suffre his churche to take a false sentence for true, then to take a false boke for scripture. Whyche reason at a blush may seeme to bee grounded in some pointe, euen vpon this saiyng of Sainct Hierome. Qua lege* 1.36 credimus Ecclesiae dicenti hanc esse SCRIPTVRAM di∣uinam, eadem credamus ei dicenti hunc aut illum esse sensū SCRIP∣TVRAE diuinae. Nam parum referebat ueras Scripturas tenere, si vera earum intelligentia Eccle∣sia frauda••a esset. By what Lawe wee beleue the churche tellyng vs that this is the true Scripture of GOD, by the very selfe same Lawe lette vs beleue the Churche, tellyng vs that this or that, is the trewe sence of the Scripture of God.

for lytle shoulde it auaile the churche to know the true scrip∣ture, if she were defrauded of y^e true sence of the same scripture Who so then taketh from the churche this aucthoritie of iud∣gement, he taketh awaie violēt¦ly all the certentie of our faith. For geue ones euery mā liber∣tie to iudge of the Scriptures after his owne braine, after his owne deuise, and phātasie, thē shall you haue as many diuerse sectes sodēly sprōg, as is diuer∣sity of idle braines euery where For in these matiers we se co∣monlie, the more blinde, the more bold: the more ignoraunt the more busie: the lesse wittie, the more inquisitiue: the more fooles, the more talkatiue yea, and wil take on them scoutche

presumpteously, and arrogātly the iudgement & decision of a∣ny matier in cōtrouersie: none cōmeth amisse to them. Whose malapertnes, I cānot see, howe it maie be more aptly repressed then with that, or the like taunt whiche one Demosthenes ser∣uaunt, and cooke to the Empe∣ror Valens, was ones quailed withal: Who, what time as S.* 1.37 Basil was conferring with the Emperoure of Scripture ma∣ters, pertly precing in vncalled, dasshyng out textes, and chop∣ping in lumpes of scripture be∣selye, as it were to reprehende that profound learned doctor, was sharplie rebuked, and cha∣stened of the same, after thys sorte. Tuum est de pulmentarijs cogitare, non dogmata diuina de∣coquere.

Sir cooke (saith he) if is your Office to see to pot∣tage makyng, to Cates of the Kitchine, and Cookerie, and not to controule Goddes doc∣trine, neither to entrecounter against holie writte. As whoe should saie: what you choppelo∣gike, how long haue you been a chopper of Scripture? Meddle with chopping of your hearbes and leaue your choppyng of scriptures hardely. Ne sutor ul∣tra* 1.38 crepidam. Quae Medicorum sunt, promittant Medici. Tractent fabrilia fabri. Mete is it for the shomaker to iudge of shoes, the Phisicion of Phisique, the car∣penter of building, the cooke of cokery, and euerye craftesman of hys owne Occupatione. So that the Iudgement▪ and

decision of high controuersies, & likewise thinterpretacion of most obscure places vndecided, ought not tapperteine to thun∣learned, nor yet to euery priuat lerned mans spirit, void of assu¦rāce, but rather to y^e spirit, w^ch most certenly by promise ruleth the hole churche, & to the consēt of al y^e holy doctors, & catholike writers frō time to time: whose cēsure in this behalf, is not only not to bee contempned, but is also of euerie good Chrystian earnestlye to bee allowed, ear∣nestlye to bee embraced, and folowed. For what other thing I pray you, ment Saint Ciril* 1.39 when he saied: Probares est humilitas, & animi nobilis signum, doctoribus credere, •••• illis, ueluti Doctioribus cedere. A goodlye thynge is Humilitie,

and a signe of a gentle stomach to geue credence to the doctors and to geue place to they••••, as to the better learned? What o∣ther thing ment S. Ierome (if at least that worke be S. Ie∣romes, and not rather Bedes, (as Amorbachi{us} iudgeth) whē he sated (expoundyng thys text of the wiseman. Be not wise in* 1.40 thine owne conceipt) That mā is to be coūted wise in his own conceipt, whoo in those thinges whiche he might wel haue lear∣ned by thinstruction of the doc∣tors, presumpteously extolleth himselfe aboue other, as a doc∣tor, and better learned. Est autē sapiēs in semetipso, qui in illis quae ex patrum magisterio recte potuit cognoscere, sese prae caeteris quasi doctior extollit. What other

thing ment S. Clement, scho∣ler to S. Peter, whan he saied, diligēter obseruandum est, ut lex* 1.41 dei cum legitur, non secundū pro¦priā ingenij intelligentiā legatur uel doceatur. Sunt. N. multa in scripturis diuinis, quae possunt tra∣hi ad eum sensum, quem sibi unus quis{que} praesumit, & ideo oportet ab eo intelligentiā discere scriptu∣rarum, qui eam a maioribus secū∣dum ueritatem sibi traditā seruat? Diligent obseruacion ought to be had, that, whan the lawe of god is reed, it be not reed nor taught after euery mans owne intelligence & deuise. For ma∣ny thinges there are in the ho∣ly wryt, which may be drawne euen to that very sence, whiche euery man phantaseth & ima∣gineth in his owne brayne.

And therfore of him ought we to lerne the true sence of scrip∣ture, who obserueth the same, accordinge to the trueth, by tra¦dition geuen from thelders to there successours, euermore frō¦tyme to tyme With this ingin and wepon, as an ingyne and wepon most sure, fought I re∣neus against theretike valenti∣nus: fought Tertulliā against theretike Marcion: fought O∣rigen against theretike Celsus: fought Cyprian against there∣tike Nouatus: fought Iherom agaynste theretike Iouinian: fought Austē against theretike Donatus: breifely fought all the holy doctours alwayes a∣gainst all theretikes of there tyme, euen from the beginning successiuely hitherto. And with

this ingyne and wepon were al theretikes euermore discumfe∣ted, vanqueshed & beten downe flat to the groūde, whiles they were inforced magre ther ••eth and spite of there berdes, tun∣derstande scripture alwaies, ac¦cordinge to thexposition of our mother the holye churche, the holy doctors, & catholike wri∣ters, frō time to time frō age to age, & this much for this point.

Albeit the processe of my ma¦ter maye seme to require here, som what to intreat of these •••• notes, antiquitie, vniuersitie & cocent, wherby as wel y^e catho∣like church, as y^• catholike veri∣tie is discerned & knowne, yet for as muche as these. iii. notes hath bin here in this place very coūn••gly & wel tuned vnto you

and that tuned but of late, so that the sounde of theim maye be thought yet so brime in your eares, that they nede not to be tuned agayne at this presente, therfore wyll I nowe passe thē ouer with silence. What other notes most specially, S. Austē vsed to tune for hys parte, to solace and kepe him selfe with in the lappe of his mother the catholike church, he notifieth it to vs in this wise. Multa sūt quae* 1.42 me in ecclesiae gremio iustissime teneāt: tenet consencio populorū at{que} gentium: tenet authoritas mi∣raculis inchoata, spenutrita, cha∣ritate aucta, uetustate firmata: tenet ab ipsa sede petri us{que} ad praesē••ē episcopatum successio sacerdotū: tenet postremoipsū catholicae no∣men & cae. Many thinges there

are, wherwithall I am holden by force of good reason within the lappe of oure mother the churche: I am holden in, by the consent of all christen people, & all christen nations: I am hol∣den in, by authoritie, begone with miracles, norisshed with hope, increased with charitie, cōfirmed with auncientnes: I am holden in, by the succession of preistes, from Peters owne sea, continuallye stille euen to this present bishoprike: finally I am holden in, by the name ca¦tholike, whiche is of that pro∣pertie force & vertue, that ne∣uer hitherto any secte of here∣tikes, (were they neuer so un∣pudent) hath dared to calle any of there congregacions, or con∣uenticles the catholike church.

If than the very name catho∣like, amonge al other notes did somewhat holde in S. Austen within the lappe of his mother the churche, who wyll not be holden in, consideringe bothe that name, & many other good¦ly names and appellaciōs moo▪ wherewithall she is termed & signified almoost euery where through the scriptures? She is* 1.43 tho••ly spouse of christ, so dereli beloued of hun, that he calleth* 1.44 her amica mea, fonnosa mea, co∣lum••a mea, my derelyng, my beutifull, my doue: accounting alwayes all iniuries done to her, euen as done to him selfe, qui tangit illā, tangit pupillā oc••li* 1.45 mei, who that toucheth her, (sayth he) toucheth the balle of myne yeie. She is the chaste* 1.46

tirtildowe, and will receaue no nother make. She is the mo∣ther* 1.47 of all faithful, & abhorreth al bastardes, borne of heresie & infidelitie. She is the garden* 1.48 so enclosed, that there may no wylde bore lighly entre there∣in, & destroy her swete flowars She is y^e vineyard eiect, which brīgeth forth swete wyne, quod* 1.49 confortet corhominis, & not such as the babilonical strūpet bea∣reth in her phial, able to poyson the hole worlde. She is the* 1.50 well springe of clere water, rū∣ning to euerlastinge life, & will suffre no mixture of mudde, & foūtens dissipate. She is thon* 1.51 lye keper of the carcas, that is to witte, of all trueth, wherun∣to the Egles, that is, y^e high ler¦ned of y^e churche, hath alwaies

haunted and fedde vpon. She is the stronge piller of trueth,* 1.52 bylt on a suer rocke, agaynste whom, nother errour, nother heresie, nother tyrānie, no no∣ther the gates of hell shal euer preuayle. Nec portae inferi pre∣ualebunt* 1.53 aduersus eam. She is the bodye of Christ mistical, so* 1.54 ioyned vnto Chryst her head, that they haue one spirite, and can not be diuided. She is the cote of Christ without seame, desuper conte••ta per totū, wher∣in* 1.55 is no particion at all. She is the clocking hēne, vnder whose* 1.56 winges, as her chikēs the faith full are alwayes safe, so if they straye farre abrode, they are in daunger to be snatched vp of the kyght the deuell. Breifely she is tharke of Noe, within* 1.57

whom is life and safetie, with∣out whom is present death & drowning. Thā from the vni∣tie of this our mother the holy catholyke churche, wherein is one god, one faith, one hope, one Baptisme, one communiō, one sacrifice, one preisthode, and al one: From this vnitie, I saye, who so euer diuideth him selfe, he is (as S. Cyprian sayth) an* 1.58 alian, a prophane, an enimie: alie∣nus est, prophanus est, hostis est: habere iam non potest deum pa∣trem, qui ecclesiā non habet ma∣trem: he can not nowe haue god to hys father, who will not whytesafe to acknowledge the churche for his mother: he can not be partaker of goddes cha∣rity, who is an enimie vnto his vnitie: Non potest particep•• esse* 1.59

diuinae charitatis, qui hostis est ••∣nitatis wherunto accordeth al∣so this sayeng of S. Austen: Who so doth seperate him selfe* 1.60 from the catholike church, how commendably and howe godly so euer he thinketh him selfe to liue, and it were no more but for this one haynous offence only, that he is seperate frō the vnitie of christ, he shal not haue life, non habebit uitam, he shall not haue life (saith he) he shalbe counted as dead, for the verye ire and indignaciō of god hath euen now alredie lighted vpon him, yea, & tarieth on him toe: ira dei mane•• super eum. Wher∣fore in what state and conditi∣on this doughter, this particu∣ler churche of Englande, stan∣deth

at this presente, it is nowe to be considered. Wheras eue∣ry good doughter ought to cap¦tiuate her intelligence, & geue that to her spirituall mother, whiche no good chylde lyghtly denieth to his naturall mother, that is to witte: dreid, reuerēce, credit, loue and obezaūce to her lawes and ordinaunces, accor∣dinge to the holsome councel of the wyseman, sayeng. Audi fili¦mi* 1.61 disciplinam patr••s••ui, et ne di∣mittas legem matristuae, Heare o my sōne the discipline of thy fa∣ther, and leue not vndone the lawe of thy mother, what shall a man say than of this dough∣ter Englande, whiche (for ma∣ny mēbres of hers, yea, mo thā a good maynie) nother d••ed••th

her mother, nor reuerēceth her mother, nor crediteth her mo∣ther, nor loueth her mother, nor obeieth her mother, but rather dispiseth her, spiteth her, taun∣teth her, checketh her, reuileth her, & with all termes of igno∣mime & reproche, that possibly cā be imagined, ceaseth not cōti¦nually to deface her, & as much as in her lieth, to bring her mo∣ther to vtter confusion and de∣solacion? O lord god who seith not y^• miserable, the wretched, and the dedly dampnable state this doughter Englande (in a parte) standeth in? Who seinge it, do not inwardly and hertely lament the same? Yet this not withstandinge, this good wo∣man our mother the holy catho¦lyke church, for her motherly af

fection and tender loue, moued euen with the very boweles of pitie and compassion, she so∣roweth lamenteth and beway∣leth the dedly defection of thys her doughter, pitifully cōplay∣ninge, crienge out, and sayeng: Audite obsecro cōfines Angliae,* 1.62 audite uniuersi populi, & uidete dolorem meū. Adduxit mihideus luctum magnum. Vidi enim de∣fectionem filiae meae, quam super duxitilliaeternus. Filiam enutri∣ui,* 1.63 & exaltaui, ipsa autem spreuit* 1.64 me. Educaui illam cum gaudio & iucunditate: dimisi autem eam cū sletu & luctu. Iccirco ecce ego* 1.65 plorans, & oculus meus deducens aquas. Factasum in derisum omni* 1.66 populo angliae, & canticum eorū tota die. Ambulato filia mea am∣bulato,* 1.67 Ego enim squalida, gemēs

et maerore confecta, desolata, da∣relicta sum sola. Heare, I be∣seke* 1.68 you o you borderers of En¦glande, heare all you people a∣bout,* 1.69 heare you and see you my grefe. God hath sent me great* 1.70 heuines. For I haue sene the deadly defection of my dough∣ter England, whiche her gost∣lye enemie hathe put in to her mynde. I haue brought vp and* 1.71 promoted adoughter, and she hath at lēgth set me at nought I brought her vp with ioye &* 1.72 gladnes, but I lost her agayne with sorow and morning. Be∣holde therfore I morne, & the* 1.73 very teares runneth downe by my chekes. I am made a laf∣finge* 1.74 stocke to al people of En∣gland, and their songe all day

longe. walke doughter walke,* 1.75 go doughter go: thou hast for∣saken me: thou hast leafte me* 1.76 as a lone woman, and as a so∣rowfull, rufull, and wofull mo∣ther. And knowinge that al poore of life and death is in the only hande of god (whiche kil∣leth* 1.77 & reuiueth, sendeth downe to the graue, and fetcheth vp a gayne) to him, as to the moost cunninge phisicion, do she re∣payre, & to him, for the reuiuing of her deade doughter, do she besily make her mooste ernest peticion and prayer, euen with these, or the lyke wordes, whi∣che I haue nowe taken to my theme. Domine, filia mea modo* 1.78 defuncta est, sed ueni, impone manum tuā super eam et uiuet.

Lord, my doughter the churche of Englande (as touching the life of liuely vnitie) she is euen now (in aparte) disceased and dead: but come laye thy mooste gracious hande on her and she shall reuine. This muche a∣fore the prayers.

FOR as muche as, (derely beloued in our sauiour christ) this doughter, this church of Englād, nowe (in a parte) disceased and dead, hathe come to her death by thre maner of wayes, firste for lacke of the life of liuely v∣nitie with her mother the holy catholyke churche, secondarilye for lacke of the life of faieth & good beleife, And thridlye for

lacke of the life of charitie, and good liuing, sithē the firste part hath been alreadie declared. I entende (God helping, and your patience suffring) of the two o∣ther partes now briefely to en∣treate, and finally to declare how God laieth his most graci¦ous hand on this dead dough∣ter, for her resuscitation, and re¦uiuyng againe, and this dooen (after a plaine, homelye, per∣ceiuable sort) I shal committe you to God.

First, as touchyng the death of this doughter Englande for lacke of the life of faith, & good belief, No merueil it is verely, if she, (for a good, I muste saie for a great numbre of her mem¦bres) be sore infected, sore poy∣soned, sore soule sicke, or rather

dead in soule, through misbele∣uyng, no merueile, I saie, it is at all. For why, what soeuer di∣uelish diuises meanes and wai∣es hath been vsed heretofore, of the chiefest miscreauntes, misbe¦leuers and heretikes, that euer wer in christes church, (Thar∣rains I meane) for thalluremēt of other to thinfectiō of their de¦testable doctrine, if a mā marke it well, he shal finde the verye selfsame deuises, meanes, and waies, or y^e like to haue bē prac∣tised & put in vre of late, here in this our realme almost in euery point. Tharriās firste, for that thei coulde not otherwise light∣lye perswade, but vnder the colour of the woorde of God, they talked commonlye of the scripture, alledged the scripture

appeled to the scripture, bosted of the scripture, and a nūbre of textes, thei had gathered toge∣ther for their assertion, whiche were in very deede (as Bunderi¦us writeth) l. apparaunt textes mo in numbre, then the euident plain textes, the catholik {is} could finde out for the true part. And therupon Tharrians thei had alwaies in their mouthes glori¦ously, the word of God, y^e word of god, the worde of God. And w^t this their audacitie march g agaīst the church as Tert. saith furth with the strongest in faith thei moued: the weaker thei we ried: the wekest of al thei ētrap∣ped: the waueryng thei sente a∣way with a scruple in their cō∣science. Et hac sua audacia aduers{us} ecclesiā congrediētes, stati quosdā* 1.79

mouēt orthodoxos: fatigant infir∣mos: pusillos capiunt: medios autem cum scrupulo dimittunt. And hath not the like practise been excercised with vs these fewe yeres past, by our euange∣lical brotherhod? haue not wee bē likewise by thē assaulted w^t the word of y^e lord, vrged with y^e word of y^e lorde, pressed w^t the word of y^e lord, ye whē the lorde (our lord knoweth) mēt nothīg lesse? was other ergo in peruise other Alleluya at Easter euer∣more cōmon, then was in theyr mouthes, the worde of the lord & Gods boke? Of whō▪ yet, may not, (thinke you) the woorde of the lorde, & the worde of Gods booke in this point▪ wel be ve∣rified? Non mittebam prophetas,* 1.80 & ipsi currebant: non loquebar ad

eos, & ipsi prophetabant: dicentes* 1.81 Ait dn̄s: cū dn̄s non sit loquut{us} I haue not sent these prophetes, (saith our Lord) and yeat thei ranne, I haue not spoken to theim, and yet thei preached, sai¦yng: the Lorde hath spoken it: when in very dede, the Lorde spake it not? Against al soche misconstruers, and misexpoun∣ders of the word of God, heare (I praie you) how Tertullian maketh our mother the holie Catholike Churche, to replie. Qui estis uos? quando aut vnde ue* 1.82 nistis? quid agitis in meo non mei? quo iure siluam meā caeditis? qua licentia fontes meos transue••titis? Mea est possessio: olim possideo: habeo origines firmas: ego sum a∣postolorū haeres: Ipsi apostoli, sicut testamēto suo cauerunt, sicut fidei

cōmiserūt, sicut adiurauerūt, ita te∣neo. Voscerte exhaer edauerūt sē{per} & abdicauerūt, ut extraneos, ut ini∣micos. Who are you (saith shee) when, or from whēce came you, what make you in my groūd be¦ing none of mine? by what auc∣thorite cut you doūe my wood? who licēsed you to turne y^e stre∣mes of my foūteines? The scrip¦ture (saith she) it is my posses∣sion, my good, my heritage: I haue had possession therof a lōg time: I haue good euidence to shew for the same: I am y^e right heire to thappostles: thapostles as thei willed by their testamēt, as thei put mee in trust, as thei gaue me in charge, and adiured me to holde, so doe I still hold: wheras thappostles thei haue alwaies disherited, and caste of

you, as bastardes, as alians, as enemies, & as such▪ which ought to haue no right, no title, no in∣tereste at all, in the expounding of scripture.

The Arrians againe thyn∣kyng theym selues neuer hable to induce the people to their he∣resie, whiles the Catholique, good, and godly lerned bishops were hadde in reputacion, they charged therefore many of thē, with diuerse faulse, and gre∣uous crymes. As emong all o∣ther thei charged the good, and godly lerned bishop Athanasi{us} both w^t a maime, and also w^t in∣cōtinēce: With a maime, in that he should haue cut of one Arsemius* 1.83 arme, tharme of a ded mā beīg broughtfurth of purpose, as the arme of Arseuius, notwithstāding

Arsenious himselfe appeared afterward, hauyng both armes With incontinencie, in that hee shoulde haue rauished a certein woman, who being subornated* 1.84 for y^e nones, did like a shameful & shameles harlot, most impu∣dētly auouche it to his face: al∣though, as it apered in cōclusiō, she neuer knewe him, nor sawe him before. And albeit this good, and Godly learned By∣shoppe hadde so well pourged, and cleared him selfe of bothe these crimes, that his accusors susteined thereby no litle shame and reproche, yeat was he (that notwithstandyng) deposed, and sent into banishmēt. And hath not the like crimination, and false accusation, ben forged al∣so of late yeres, against certeine

of our most catholike, good, and godly learned prelates, worthy for their stoute stedfastnesse, & stedfast stoutenesse in Goddes quarele, bothe to be chronicled in yearthe, and also to bee crouned in Heauen▪ Was not disobediēce laid to ones charge where no disobediēce was? per∣iury to an others charge, where no periurie was? diuers crimes to diuers of their charge, wher no crime was? And notwithstā∣ding their iust purgatiō & clere∣ment were thei not yet deposed and cōmitted to ward, ye & that some of thē to most vile ward to Tharrians also for thallure∣ment of the powers, beyng dy∣uerslye▪ affected and delighted with chaunge, thei vsed diuers alterations & changes in their

religiō. whose mutability, & chā¦geableness. Hilary most plain∣ly* 1.85 declareth. of whō, for auoidīg of tediousnesse, I wil touch but here and there a pece, of a lōger processe. Scribendae at{que} inn••uādae fidei exinde usus inoloeuit, qui post {que} noua poti{us} coepit cōdere, quàm accepta retinere, nec ueterata defē∣dit, nec innouata firmauit. Et facta est fides temporū, potius quàm E∣uangeliorum, dū aut ita fides scri∣bunt, ut uolum{us}, aut ut uolum{us}, in∣telliguntur. Et cū secundū unū deū etiā fides vna sit, excedimus ab e•• fide, quae sola est: & dū plures fiū••, ad id coeperūt esse, ne ulla sit. An∣nuas, at{que} menstruas de D E O fides decernimus▪ &c. Acustome hathe growen (saiethe hee) to write, to innouate, & to cha∣unge often tymes the Faieth: which custome, after it ones be∣gon

rather to make newe De∣crees, thē to retein decrees redy▪made, it neither defēdeth thold, nor yet stablisheth the new: and so the faith was made more ac∣cording to the tyme, then ac∣cording to the Gospel, whiles Faithes are either so written, as we list, or at lest, as we lyst, so vnderstande. And whereas after the rate of one God, there ought to be but one faith, wear fallē frō that faith w^t is but one, & whiles mo faithes are made, thei haue begonne to be at that poīt, y^t no faith at al remaineth. We make euery yere, yea euery month almost a new faith. Hi∣therto s. Hilari. who in the same place reciteth also. iiii. seuerall chaūg{is} which tharrians had of their faith, and al in one yeare:

And haue we not hadde in like maner of late yeres often cha∣unges about ower religiō, and that accordyng to the affection, and phantasie of Rulers? haue not we had chaunge in doctrine chaunge in bookes, chaunge in tounges, chaunge in aultares, chaunge in placyng, chaunge in gesture, chaunge in apparaile, chaunge in breade, chaunge in geuyng, chaunge in receyuyng, with many chāges mo, so that we had still chaunge vpon cha∣unge, & lyke neuer to haue lefte chaūgyng, til al the hole world had cleane been chaunged?

Tharriās furthermore tallure and entise al other sortes vnto theim, thei muegled the symple* 1.86 with scismaticall psalmes, and Hymnes of their owne deuise:

the young petites, with false & fond Cathechismes, (as did al∣so Iulianus thapostata in hys* 1.87 time): thelder scholers, w^t ▪large exhibitiōs (as did also Beren∣garius in his time): the prestes and prechers, with the promo∣tiōs, & dignities of the churche, as many at least as would sub∣scribe to their heresie: the cath∣olikes in the meane time, (whi¦che refused subscriptiōs) being either depriued of suche liuings ther had, other banished, other imprisoned, other at the lest cō∣maunded to silence. And hathe not the like practizes been put in vre of late yeres emong vs also? Was there not vsed aswel in Sermones, as in Lectures, and other commune assemblies a certeine scismaticall, and sin∣gular

kinde of praier, some∣what differente from the com∣mō order, & sort of praier? Was there not one perilous, pernici∣ous, pestilente Cathechisme e∣mong other thinges set fourth of late, with a commaūdement to bee readde in al Grammare scholes through out the whole realme, And that also setfurth as allowed by the clergy in Sy∣nod. Lōdi. wheras the conuoca∣cation without all doubte (for the lower house at leaste) was neuer made priuie thereunto▪

Hathe not our exhibitiones, (worthely termed ARRIANS, or BERENGARIANS exhibitions,) been distributed of late to Scholers, namely in Oxfoorth, with great parciali∣tie, and respecte of personnes,

more for the Corruptione of youthe, then for any good zeale to the maintenaunce of vertue, and learning, none being made partakers therof at length, but suche onely, as would bee con∣formable to al Subscriptions▪ Which, if it were not a certein kynde of byinge poore neadie symple Soulles to the Deuill for moneie, I report me to you.

Hathe there been anye spiri∣tual promotion and dignitie, ye or almoste anye meane liuyng of the Churche, bestowed these fewe yeares paste, but vppon suche onely, as woulde ernestly setfurth, (either by preching ei∣ther by subscribyng) al the er∣ronious doctrine, falsli termed the Kynges procedinges? Hath there been any catholike of late

yeares refusyng subscription, but that hath been, other depri¦ued, other imprisoned, other ba∣nished their company, other at leaste silenced?

Tharrians ouer and besides this, for y^e better defēce of their indefensible heresie thei would admit nothing against thē, but what was other by expresse wordes mēcioned in scripture▪ other els by their own fōd iud∣gemēt to bee gathered of scrip∣ture. And therupon this terme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifiyng the cōsubstā¦tialitie of the Soonne wyth the father, (whiche terme the Catholike fathers, inspired by the spirit of truth, inuēted in y^e counsail of Nice) thei reiected it, as a new terme, as a straūge tearme, & as a terme no where

hable to befounde through out all the hole corps of the byble. As in very dede the terme and selfe worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the same order of sillables, can no wher befound: natwithstanding the thinge ment therby, is easie to be deduced & gathered of scrip∣ture, by the iudgement at least of the catholike churche.

And hath not the lyke practise bine vsed of late with vs also? hath not oure new gospellers exacted of vs expresse scripture for euery thinge vsed of olde in the churche? hath not they cau∣sed to be laid downe al thinges whiche are not other expressely mēcioned in scripture, other by there owne fonde iudgemente to be gathered of scripture? And hath not they thereupon

reiected and taūted this terme transubstantiacion, as a terme newe, straunge, papisticall, and no where hable to be founde thorough out the hole bodie of the byble? But albeit thys terme transubstantiacion may seme to them somewhat a new terme, being not muche aboue thre hundreth yere olde, yeat is the thinge of a farre more anti∣quitie and auncientnes. As A∣thanasius ones answering ar∣rius,* 1.88 said by this terme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Antiqua res nomen nouum acce∣pit, non uocabulo nouo nouae rei uirtus accessit. An oulde thinge hath receaued a new name, and yeat for all the newe name, it hath not receaued y^e vertue of a newe thinge. And though this terme transubstantiacion, lyke as this terme consubstan∣tialitie

can no where befounde in scripture, (as in verye dede the terme can not befoūde) yet in as muche as, the thing ment thereby, is easily gathered of scripture, by y^e sīcere & īcortupt iudgmēt of our mother the ho∣ly catholyke church, it ought of euery good christen & obedient child firmeli to be credited & be∣leued. For y^t church, which gathe¦red the thinge of scripture & in∣uēted the terme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against tharrians: that churche whiche gathered the thing of scripture & īuēted y^e terme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 agaist y^e Nestoriās: that church which gathered y^e thīge of scripture, & inuented y^e terme Ingenitus a∣gaist y^e priscilianist{is}: that church which gathered y^e thīg of scrip∣ture & inuēted y^e terme persona agaist y^e Sabellians: y^t very selfe

same church hath also gathered y^• thing of scripture, & inuēted this terme transubstantiacion agaynst the sacramentaries.

If you set ought by her iudge∣ment in thother pointes, why shoulde you set noughte by her iudgemēt in this pointe? Other receue her iudgemēt thorough¦ly, other reiecte her iudgement thoroughly: other make her a∣sothsaier vtterly, other make her a lier vtterly.

Tharrians to be shorte, & not tharrians only, but all other kynde of miscreauntes, misbe∣leuers and heretikes (for the moost parte), intendinge to in duce and bringe in, the highest heresie of all, they vsed cōmon∣ly first to make induction ther unto by other meaner maters▪

And hath not the lyke prac∣tise

••ine vsed of late yeres here with vs also? hath not our new christians, intendinge at length to shoote at the hyghest marke of al, shote first at other lower markes? yes certenly. for firste butted they at holye water, at holy bread, at asshes, at palme, at tenebringe, at knockynge, at knelinge, and at other like litle ceremonies. Than roued they abrode, at verities vnwryten, at doctours expositions, at mans traditions, at prescript meates, at fastings dayes, at holy dayes, at prayenge dayes, at bodilye seruice, and at suche other meane maters, as vn∣certen markes. Afterwarde pricked they fully & holly, most blasphemously at the crosse of Christe, at the Image of christ

at y^• sa••t{is} of christ, at y^• mother of christ, at the spouse of christ, at the sacrifice of Christ, at the sacramentes of Christ, & there in at last at the moost precious bodi & blud of christ, as y^• high∣est marke of al, the chefest miste¦rie of our faith, & the greatest comforte, man hath in all thys mortal life. Is it than any mer¦uel, good brothrē, if this dough¦ter the churche of Englande be now (•• a part) disceaced & dead, sithen at the deuices, meanes & waies to slee and kylle christen souies, vsed heretofore of thar∣rians, hath byn thus practised here of ••ate, by some of her own bloude and brood? Agaynste whose recheles and leude impi∣etie, holi•• S. Austen, if he were now a liue, and harde suche vn∣decēt

& vnreuerēt wordes, such fonde & strāge opinions, suche wicked & blasphemus saig{is}, as some letteth not to vtter of th{is} most holy & blessed sacramēt, he wold not misse, but sai vnto thē as he ones said vnto Iulian{us} y^•* 1.89 pelagian with his secte. Mira di¦citis: noua dicitis: falsa dicitis: Mira stup••m••s: noua caue••••s: falsa con uincimus. Meruelous thinges you speke: new thig{is} you speke false thinges you speake: your meruealous sayeinges, we are a stoūned at theim: your newe sayeinges, we wilbe ware of theim: your ••alse sayinges, we wyll conuince theim. But for me to conuince thys here∣sie, & to proue thoroughly y^• real presēce of christ{is} most precious

body & blude in y^e holy & blessed sacramēt, as it is a mater of no smal importaūce, nor cā welbe done in so shorte a tyme, so do not I intende to take on me suche a waightie prouince, nor yeat longe to stande hereupon at this present. Howbeit some∣what to speake hereof, more for edificatiō of the simple, thā for conuiction of the frowarde. I thynke it for the tyme expe∣diēt. If our sauiours act & dede were thoroughly correspondēt to his worde and promise, (as god forfende any good christen man or woman shoulde euer or saye or thynke the contrarie), sithen he made this promise in the gospell of saynte Iohan.* 1.90 Panis quem ego dabo, caro mea est, quam ego dabo pro mundi

uita: doubling this worde dabo, after the greke text, to signifie adoubble geninge of his bodie, in this sence: the breade, which I wyll geue you to eate, it is mine owne fleshe, which fleshe I wyll geue also to be crucified on the crosse for the redemptiō of y^e world, who cā thā doubt, but y^t our sauiour christ at his maundie supper, what tyme he tooke bread in his hande, bles∣sed it, brake it, gaue, & said, this is my body: but that he euē thā made it his owne verye bodye in dede? for otherwise his word and his dede had not ••yne one: otherwyse he had promised a thinge, whiche thinge he hadde not performed. And to thende it should not be doubted, what bodye he ment, he added as a

declaration, quod prouobis tra∣detur.* 1.91 Th{is} is my body (saith our Lorde) but what body o lorde▪ tell it vs playnly, the very selfe same body (saith he) that shalbe betrayed for you. How coulde he haue expressed hys mynde more playnlye, more euidently, more simply, than to saye, this is this: this is my bodie: yea & that bodye toe, whiche shalbe betraied for you? If this be not playne inoughe, I can not tell, what is playne inough. Thys beleued playnlye vpon oure sa∣uiours playne wordes fyrst the holy doctour S. Damascene,* 1.92 who saieth: Non est figura panis & uinum corporis & sanguinis domini. Absit. N. hoc: sed est ipsū corpus domini deificatum, ipso dn̄o dicente: hoc est corpus meum

non figura corporis, sed corpus: non figura sanguinis, sed sanguis. The breade and the wine it is not a figure only of the bodie & bloude of Christ, (god for fende that) but it is our lordes owne bodie, ioyned vnto the godhed, our lorde him selfe saying, this is my bodie: not a figure of my bodye, but my bodie: this is my blude: not a figure of my blude, but my bloude. This beleued againe playnely vpon our saui∣ours playne wordes, the holye doctor S. Ambrose, who saith. Antequam consecretur, panis est:* 1.93 ubi autē uerba christi accesserint; corpus est christi: Et ante uerba christi, calix est uini & aquae ple∣nus: ubi uerba christi operata fuerint, ibi sanguis efficitur qui plebem redemit.

Before it be consecrated, it is bread: but after the wordes of Christ are ones come vnto it, thā is it the very bodie of christ: And before y^e wordes of christ are prouounced, the chalisse is full of wyne and water: but af∣ter the wordes of Christ hathe ones wrought vpon it, than is it made the very blude of christ, whiche redemed the worlde.

This beleued also playnly vpō out sauiours playne wordes, the holye doctour S. Iohan. with the golden mouthe, who saith: Credamus ubi{que} deo, nec repugnemus ei, etiam si sensui & cogitationi nostrae absurdum esse uideatur quod dicit. Quod in om∣nibus, & praecipue in mysterijs fa¦ciamus: Non illa quae ante nos ia∣cēt solūmodo aspiciētes, sed uerba

quo{que} eius tenētes: Nā uerbis eius defraudari non possumus, sensus uero noster deceptu facillimus ē: illa falsa esse non possunt, hic sae∣pius at{que} saepius fallitur. Quoni∣am ergo ille dixit, hoc est corpus meum, nulla teneamur ambigui∣••ate, sed credamus. Let vs beleue god alwaye, and let vs not re∣punge vnto him, no though the thinge, he saith, maye seme an absurditie, both to oure sences and also to our vnderstanding. Whiche thinge let vs do in all maters, but specially in the my∣steries of our faith. Let vs not consider the thing that lieth be¦fore vs only, but let vs consider christes wordes also, for oure sences they may be & are often tymes disceaued: but Christes wordes they are not, nor can

not in no wise befalse. Because therfore christ hath said, this is my body, let vs beleue (saith he) without all doubte, that it is, euen as he hath said, his owne very body in dede. This bele∣ued more ouer plainly vpō our sauiours plaine wordes, y^e holy doctour S. Ansten, who saith: expoūding this text (as it was than read.) Et ferebatur in mani∣bus suis: Hoc uero fratres, quo∣modo posset fieri in homine, quis intelligat? quis. N. portatur mani∣bus suis? manibus aliorum potest portari homo: manibus suis nemo portatur▪ quomodo intelligatur in ipso dauid secundū literā, nō inue nimus: in christo autē inuenimus: ferebatur. N. christus in manibus suis, quādo cōmēdās ipsū corpus suū, ait: hoc est corpus meū. ferebat

N. illud corpus in manibus ••u••••. He was caried in his owne hā∣des. But this o brethen how it may be uerified in mā, who can vnderstāde? for what mā is ca∣ried in his owne handes? In o∣ther mens hādes mai a man be caried, but in his owne hād{is}, is no mā caried. How this may be vnderstand in Dauid literally, we fynde not, but in Christ we fynde. For christ he was caried in his owne handes, whan he, cōmendīg h{is} owne bodie, sayd: th{is} is my body. For thā he cari∣ed y^e same bodie in his owne hā∣des. And how coulde christ, (I pray you) carie h{is} owne body in his owne hādes, vnlest h{is} body were there really & substācially cōtained, vnder y^e form{is} of bred & wie▪ for if it were but a figure

(as the sacramentaries saith) than coulde Dauid and euery other man carie his owne body in his owne handes toe, euen as wel as Christ: whiche thing S. Austen here vtterly denieth And the same S. Austē againe vpon the same Psalme decla∣reth special mater, whereupon a familiare similitude maye be groūded, to expresse, how the real presence may be (in a ma∣ner) cōprised, & may stād (after a sort) euen with good reason, though the thinge it selfe in ve∣ry dede farre surmounteth and passeth all reasō▪ the similitude may be this. Like as thinfante eateth y^• very selfe same foode in substāce, that the nource ea∣teth, but vnder another forme, for themfāt can not away with

harde meate, but must be feed with milke, and therfore the foode is first qualified of the nurce, chawed and swallowed downe of the noursse, incarnat and incorporat in to the bodye of the noursse, and parte therof by vertue of her pappes▪ turned in to milke of the nursse, which milke is a foode apte & meete for thinfante to receiue to suke & feede vpon, Euen so we chri∣stians do receiue the very same foode, the very same bodie and bloude in substaunce, that was crucified for vs here in earth. But because we are all as in∣fantes in this behalfe at least, and can not a waye with suche harde meate, nor can abide for lothsomnes to eate christes bo¦dye & drinke his bloude vnder

the formes of fleshe and bloud, oure sau••oure Christ therfore, (lyke a good nource) he quali∣fieth his bodie and bloude, he altereth it, he transformeth it, he exhibiteth it, vnder another forme, vnder y^• forme of breade and wyne, and so maketh it to vs infantes, as mylke, as a gentle familiare foode, apte and mete to be receaued, with out horror, of euerye christen man and woman. And yeat is it for all that Christes owne verye bodie and bloude stille in substaunce, euen as the milke of the nource (which the infante sucketh) is the same very foode in substance, that the nource receaued before, only the forme and the fasshion altered.

Thus to be short beleued plain¦ly vpon oure sauiours playne wordes S. Hierom: thus S. Cyprian: thus S. Basil: thus S. Hilarie: thus all the rest of the holye doctours: wherein they nothyng vareth, but con∣stantly syngeth all one note: be∣ynge at least well construed, and well vnderstande: and be∣ynge not torqued and wrested, wrenched and wryed, as they haue been of some in authori∣tie of late, (God graunte theim grace to repente therefore). To whome oure Marcus Anto∣nius, oure Marcus Antoni∣us, (I saye,) worthye for hys constancie to be named constan∣tius, yea constanti••••imus, hathe so handsomelye and soe fullye

answered, that they shall euer haue therehandes full of him, and neuer be hable to streake & replye any thing agayne, at lest worthy the reading. So clarke¦ly hath oure Marcus marked out al thinges that maketh for the purpose: So clarkely hath he accorded the scriptures and doctours sayinges: So clarke∣ly hath he brought al apparent cōtradictiō vnto vnitie in this behalfe. Whereupon one reason (my thiketh) may be groūded, which were sufficient, to moue anye harde hart, any stony sto∣make, any blunte brest, that is not vtterly obcecat, vtterly ob∣stinat, vtterly īdurat. The rea∣son shal be th{is}. Other you must graunte the reall presence of our sauiour christes owne very

bodie and bloude, in the holye and blessed sacrament, (as the trueth is), other els must you make vs beleue, that al thaūci∣ant authors and godly persōs, all the holy Marters and Cō∣fessours, all the holy fathers & catholyke wryters, that euer wrote these. xv. hundreth yeres and more, euen frō thapostles tyme hitherto, you must make vs beleue, I say, that these, in this most highe and wayghtye mater of oure fayeth, were all, most shāfully blynded: al, most shāfully disceaued: yea al, most vndoubtedly dāpned. For had not they all, (as it appereth by there workes well construed & wel vnderstāde), the selfe same fayth in the blessed sacrament, that y^• catholikes haue at this

present? Dyd not they all be leue inwardelye in there hear∣tes, there present the very bo∣die and bloude of christ▪ Pro∣test it in ther writing{is}, the very bodye and bloude of Christ?

Confesse it with ther mouthes the very body & bloud of christ? Receaue it in to their bodies, as the very bodie and bloude of christ? Reuerence it in their ly∣uing, as the very bodye & bloud of christ? Die in y^t beleife, that it was, the very bodie & bloude of christ? Wherefore, if it were not the very bodye & bloude of christ in dede, howe can it than otherwise be thought, but that they, beginnyng in a wronge be¦leife, continuyng in a wronge beleif, diyng in awrong beleif, must nedes be counted, to haue

been all, most shāfully blynded: al, most shāfully disceaued: yea al, most vndoubtedly▪ dāpned? O what an absurditie, what an inconuenience is this? was Ignatius that blessed martyr dāpned, (trowe you?) Ireneus that blessed martir, was he dāp¦ned toe? S. Cyprian that bles∣sed martir, was he also damp∣ned? was S. Hilarie dāpned, S. Basil dampned, S. Hierō dampned, S. Ambrose damp∣ned S. Austen dampned, were all the holye Martirs and Con¦fessours, all the holye Doc∣tours and aunciant authours, all the catholyke writers with an infinite numbre of oure fore fathers, were they all dāpned?

O lorde god, what a wonder∣full mater is thys. Is it lykelye, (thynke with your selfes good brethrē), thinke w^t your selfes, is it likely, y^t christ, who promised to w^t h{is} church to y^• worldes ende, & to instruct her in all kinde of trueth, is it likely, that he wolde suffre so many holy marters, so many holy confessours, so many ho∣ly doctors, so many thousande thousandes of our forefathers, so many hundreth yeares, so shamefully to be blynded, in so highe apoint of our faith and re¦ligion? Neuer thinke it good brethren, neuer thynke it: lette neuer suche an absurditie, sinke in to your stomakes. Wherfore to auoide this vnresonable ab∣surditie & inconuenience, nedes

must it be confessed, as aplayn, sure, and vndoubtable trueth, that the presēce of y^• very bodye and bloude of Christ, (christ, I saye, god and man,) is here cō∣tayned really and substancially in the most holy and blessed sa∣crament of thaulter. Wherfore to conclud this part, heare you now the earnest obtestation & request, your mother the holy catholyke church maketh vnto you, callynge you all, children: not al, for the presente, but for that past, and that to come: v∣sing* 1.94 herein, with a very litle al¦teration, the wordes of the holy doctour S. Austen. Vos me au∣dite o filioli: audite me per sangui¦nē christi, quo estis redempti: per no men quod super uos inuocatū est: per illud altare, ad quod acces∣sistis:

per sacramenta, quae accepis∣••is: per iu dicium f••••••rū, uiuorū & mortuorū: per salutē deni{que} anima∣••ū uestrarū, obsecro uos: ob••estor uos: obstringo uos: adiuro ••os. Heare me (saieth she) o you my deare chyldren: heare▪ me (I saye) heare me. I desire you by the most precious bloud of Christe, where withall you were redemed: by the glorious name of Iesus, whiche was called ouer you: by that holye aulter, whereunto you haue come: by the holy sacramentes, whiche you haue receaued: by the terrible iudgment to come, of the quicke and the dead, at the dredfull day of dome: breif∣ly by the health of your owne soules, euen as you truste to be

saued, and auoyde euerlasting dampnation, I beseke you: I praie you: I exhort you: I re∣quire you: I charge you: yea I adiure you. What vehemencie of wordes haue we here, what an obtestation is this, what an adiuration? But go toe, let vs see, what is thy request O woman? saye on at ones in few wordes. Verely, euen this. Consider with your selues my dere chyldren, consider: fyrste the consent of all the foure E∣uangelistes, with the holy A∣postie saint Paule, of whome all, the blessed sacramente is termed vniformelye, and that no lasse than a leuen tymes, the very body & blude of christ. Consider agayne the hole con∣cent,

of all the aūciant doctors and catholyke writers of all aiges, whiche, (beinge well con¦stred and well vnderstande) do fully and holly affirme it, the very bodie and bloude of christ. Considre also the cōcent of dy∣uers general coūcelles, (whose* 1.95 authoritie, as S. Austen saith, is most solempne and honora∣ble) whiche hath in the sprite of god, determined and decreed it, the very bodie and bloude of christ. Considre more ouer the meruealous reuelations, and wounderful miracles wrought of god, and wroten of auncient authours, which hath frō tyme to tyme declared it, the very bo¦die and bloude of christe. Con∣sider ouer and besides this the

great bitter scourges & plages, that hath all wayes lighted on al christen realmes, dispisinge & disworshippinge it, and contra∣rily the prosperous successe and trāquilitie of al christē realmes accepting and worshippinge it, as the very bodye and bloude of christ. Considre finally the dredful dedly dampnable state & condition, you stande in now at this present, as many as do not sted fastly beleue it, y^e verye bodie and bloude of christ. For in th{is} behalfe, (as Epiphanius* 1.96 saith▪) you are fallen frō grace, and from life euerlasting. A gra¦tia & salute. You are dead, you are dead, you are dead. Hither to your mother, good brethren. Now than, if you continue in the misbeleife of this most holy

and blessed sacram••t, and in all other most pernicious & peui∣lent, most detestable and damp¦nable heresies, which are ••ow abroode, our mother, the holye catholyke churche, maye haue iust occasion to repayre to the heauenly phicision her spouse, & say the wordes of my theme: Domine▪ filia mea modo▪ defūcta* 1.97 est &c. Lord, my doughter the churche of Englande▪ (as tou∣chyng the life of fayth & good beleif) she is euē now (in apart) disceaced and dead, but come, laye thy moost gracious hande on her, and she shall reuiue.

HERE haue you harde the death of this doughter, the churche of Englande, as touchinge the life of faith and

good beleife: Nowe shall you heare in lyke maner, the death of the same doughter, as tou∣chinge the life of charitie and good lyuinge.

If misliuyng also and lacke of charitie (derely beloued) do bring death to th{is} doughter, (as in dede it doth▪) how can she be thought than, other thā discea∣sed, other than dead, in manye▪ membres of hers at least? for, whan was misliuinge, (I pray you), euer in any aige more a lofte, and more riffe, than euen now of late by our tyme, in this oure realme? Whan hadde euer more place, than of late yeares, the sayenge of the ho∣lye Apostle?

In nouissimis diebus instabūt tē∣pora periculosa, & erunt homines seipsos amantes, & ce. In the la∣ter daies their shall come peril∣lous tymes, & y^• people shalbe louers of thē selfes, couetous, bostars, proude, cursed speak∣ers, disobedient to father & mo∣ther, vnthankefull, vnholy, vn∣kinde, cōnaunt brekers, stub∣berne, falfe accusars, ryotous, fearce, dispisers of them which are good, headdie, highminded, gredie vpon voluptuousnes, more thā the louers of god, ha∣uinge a similitude of godly ly∣uinge, but denieng the vertue therof. Whan, the saieng of the prophet Osee? Nōest ueritas, nō est misericordia, nō est scientia dei in terra, Maledictū, mēdaciū, hom•• cidiū, furtū, & adulteriū inundaue∣runt,

et sanguis sanguinem terigit. There is no trueth, there is no mercie, there is no knowlege of god in the land, but swearyng, liyng, manslaughter, theft, and adultry hath gottē thouer hād, and one gyltinesse followeth an other. When, the saiyng of the prophete Esaie? Terra infe∣cta* 1.98 ē ab habitatorib{us} suis quia trās∣gressisuut leges: mutauerunt ius: dissipruerunt foedus sēpit̄num: dereliquerunt Dominum: blasphe* 1.99 mauerunt sanctum Israel: abaliena∣ti sunt retrorsum. The yerthe is euēinfected with her inhabitā∣tes, for thei haue transgres∣sed the Lawes: chaunged the ordinances: broken the euerla∣sting couenaunt: forsaken our Lorde: blasphemed the holie one of Israel and are gone bac∣warde.

When, the saiyng of S. Iohn the holie Euangelist? To∣tus mundus in maligno posi••{us} est. All the whole worlde is set on mischiefe. All whose saiynges, the holie Doctour S. Basile, thinkynge fulfilled in his age, discribeth a disorder, not much disagreaunt from the disordre of this our age.

Subuersasūt pietatis dogmata▪ ••bati pietatis ri∣tus:* 1.100 ābitio eorū, qui d••m nō metuūt, ecclesiarū gubernacula inuadit: & iam manifeste, uelut impietatis proemium, primae sedis dignitas {pro}sti∣tuitur ita, ut, qui maledicēdo est seuerior, ad E∣piscopatū populi acquirendū sit prior, ac potior: Euanuit hōestas sacerdotalis: desierūt, qui gre∣gē domini pas••ūt cū sciētia: (dispensatio••s pau∣perū ad {pro}pria oblectamēta, mūerū{que} largitioes, absumētibus ijs, qui ābitionis, & dn̄andi studio tenē••): Elāguit Cāonū exacta diligētia: multa ē pctilicētia. Qui. N. humanis adiuti oiffuijs ad prīcipatū perueniūt, hac ipsa delīquēdi {per}inissa licētia gratificātur. &••. Inter ca ridēt nosinfide∣les:* 1.101

nutāt, ••modicae sūt fidei: fides ipsa in ābiguū uocatur: ignorātia of•• ūditur inētibus, {pro}pterea {quam} formā ac speciē pietatis pratexunt, qui sermonē u••••sute adulterāt. Silēt. N. pie docētium ora: re∣resoluta uero est quaeuis blasphema lingua: {pro}pha nata sunt sacra: qui sam sunt in plebe, domus oratiōis fugiūt, ut pote ī quibus īpia docētur: Ab ignatur pastores, ut dispergātur greges: Vnum iam crimen est, quod uehemēter pumtur, si quis pat̄nas traditiones diligent̄ obseruet.

Godly decrees (saith he) are ouerthrowen: Godly vsages* 1.102 are put out of place: thambition of them that feareth not God, inuadeth the gouernemente of Churches: the dignitie of the high Sea (as a rewarde of im∣pietie) is now openly so set out to sale, that, whoe is more ear∣neste then other in railynge, he is more forwarde then other, in attainyng a bishoprike: Priest∣ly grauitie is vanyshed awaye: Gone are they whiche feedeth

Christes flock with knowlege: Thei whiche are ambitious, & desirous of ruledom, cōsumeth the reliefes of the poore to their owne pleasure, and bribyng of other: The exacte obseruation of the canons, and rules of the churche, are waxen faint: great libertie of sinfull liuyng is per∣mitted. For thei (whiche by o∣thers helpe and not their owne deserte) aspireth to ruledome, gratifyeth their helpers again with theselfe same libertie of misdoing. &c. In the mene time* 1.103 the Infidels, thei laughe vs to scorne: the weakeliges in faith, thei stagger: the faithe is called in doubte: Ignoraunce ouersha¦doweth mennes myndes, be∣cause thei pretende a fourme, & shappe of godlinesse, whiche co∣loreth

their talke with crafty∣nesse. For the mouthes of god∣ly preachers are stopped: but e∣ueri blasphemous tong rouleth at large: holy thynges are pro∣phaned: thei, which be good e∣mong the people, shunneth the houses of praier, as in y^e which wicked doctrine is taughte: the sheperdes are driuē awaie, that the flockes maie be scattered a∣brode: one crime there is nowe a daies, most sharply punished, if a man doe diligētly obserue & kepe y^• tradiciōs of the fathers. Hither to s. Bas. But here now among all other enormities in general, to touche particular∣ly one in the laitie, and another in the ciergie▪ what shall I saye firste of certeine of the Laitie, whiche hathe what by Hooke,

what by crooke, wrong oute of the handes of the Clergie, not only benefices and Tithes, but also the best part of the tempo∣ralities of Bishoprikes, hathe thei delte (thinke you) charita∣bly with theim therin? No ve∣rely, vnlesse you wille call that Charitie, whyche Iulianus the Appostata ones vsed with the Christians. This Iulia∣nus,* 1.104 whiles hee impouerished the christians, pulling from th•• their goodes, and possessiones, he pretended charitie towards theim, bearyng theim in hande he did thē a great benefite, and a great good tourne therin. For he saied, he entended their im∣pouerishmēt for a good purpose to thende, that thei being made poore, shoulde the more easely

obteine the kingdome of heauē because it is written. Beati pau∣peres,* 1.105 quoniam ipsorum est regnū coelorum. Blessed bee the poore for to theim beelongethe the Kyngedome of Heauen. If then certeine of the laitie, hath entēded suche charitie in theire doinges towardes the Clergy, is not the Clergie muche behol∣dyng vnto them (thinke you) in that thei woulde so charitablye vnburden thē of so great a part of their weighty liuynges, and laie the burden on their owne backes, and shoulders? Is not the Clergye, muche beehol∣dynge vnto theym, in that theie woulde (passynge the commune Order of Charitie,) preferre the clergy before them

selues, would helpe the clergie to heauen first, and tary behind themselues, comyng after by leisure, whē thei may intende it? But would any suche of the lai¦tie be contēt (wyn you) to haue any pointe of like charitie extē∣ded towardes them again? wo∣uld the•• be content, other shold helpe them to Heauen by like waies▪ by vnburdenyng theim of any part of their weighty po¦sessions, and liuelyhodde? It is not to bee thought in no wyse. Wherefore, (the righte order of charitie stāding as it doth, that euery man ought to doe, as hee would bee doen vnto) sithen the laitie would not, nor could not be content, after suche sorte, to be vsed themselues, their owne conscience must nedes condēne

theim, of theire vncharitable, and vniust vsage towardes the clergie. What shall I saie again of certeine of the clergie, which ought to haue ben as lanternes of light▪ in geuing good exāple of chastitie & purety of lyfeto al other, hathe they doen godly, & well (trowe you) in breakynge their vowes, & in geuing there∣in suche an offēce to the world, that al the whole ordre of prest hode hireth the worsse for their doinges, & is in a maner slaun∣dred therby? But here perhaps some wil replie again, and saie, fyrste, that we secular priestes are no votaries, dooe make no vowe of chastitie at all, because we hold our peace. Secondari∣ly that we oughte not to make any vowe of chastitie, because

(thei saie) it cannot be gathered of scripture. Thirdly y^• wee can not kepe the vowe of Chastitie, because thei demeth it impossi∣ble. Fourthly that the breache of the vowe of Chastitie is no offence, because it seemeth vnto theym as a rashe vowe. As touching the first point, that we Seculer priestes, notwithstan∣dinge our silence, do professe the vowe of chastitie, it maie ape••e firste by a certeine Canon of a general counceil, which hathe these woordes. Quicun {que} Dia∣conitacuerunt,* 1.106 & susceperunt ma∣nus impositionē, professi cōtinen∣tiā, si postea ad nuptias conuene∣r••t, a ministerio cessare debebunt. What soeuer Deacones hathe holden their peace, and hath re∣ceiued the laiyng on of handes

holie ordres, hauing ones pro∣fessed chastitie, If afterwards thei fall to mariage, thei ought to ceasse from the ministery. It maie appeare againe by a certē saiīg of s. Bede, our owne coun∣trymā, declaryng therin the cō∣mon vsage of the Churche by his tyme. viii. c. yere agoe, and vpwarde. Nullus sine uoto, ut uel* 1.107 uirgo existens▪ uirgo permāeat, uel cōtracta uxore, cōiunctionis foe∣dera soluat, cōsecr••ri permittitur: nulli praecipitur: nullus ad hoc mi∣nisterium subeundum cogitur in∣uitus: sed si quis iam cōs••sit esse sa∣cerdos, uoto casti••atis se sponte cō∣st••inxit.

No manne is permytted to be consecrated withoute a vowe, whether it bee to the ende that he beyng a virgine may cōtinue

still a virgin, or hauyng a wife, maie loose the promises of con∣iunction (as touching cohabi∣tation): No man is cōmaūded to vowe: No man is cōstremed perforse to priesthode: But if a∣ny one consenteth to priesthod, he voluntarily hath boūde him selfe to the vow of chastitie. It maie appere also, and that eui∣dently, by the plaine wordes of the pontificall, accustomed to be redde, commonly at the ma∣king of Subdeacons. Where it is saied to all that are to bee ordred, y^• as many as intend to receiue that holy order, & there∣withall the yoke of our Lorde, and the profession of chastitie, should drawe nere, and receiue the same: as many as woulde not consent thereunto, shoulde

then departe from thens. Now after this protestatiō made (as it was for the most part alwais made,) thei that tatied, and re∣ceuied that holy order, though thei kept Silence, and gaue no woorde at all of any consente, ye•• didde thei not in their verye acte, manifestly declare theire cōsent therunto▪ and is not the consent in acte, as good, and ef∣fectual, as the cōsēt in word? I appeale here to the conscience of euery secular prest (being or∣dred at least before these fewe yeares past,) whether he, going to the receiuing of the Subdea conship, didde not thinke assu∣redly the vowe of chastitie, so annexed to that order, that it should neuer be lawful for him after that, to contract Matri∣monie,

but was vtterlye out of all hope of mariage. Let euerye mās owne cōsciēce be his owne iudge in this behalf. As touching the second point, tha•• the vow, (we are required to make) may bee grounded, and gathered of scripture, it maie appeare, and it were no more but only by the vniforme conclusion of thre aū∣cient aucthors, gathered upon one text of the holy Apostle. For Origene for his part hath thus Vere or aliquid dicere, quod ••n̄ ex* 1.108 ••ermōib{us} apos. it elligi dat̄, ne forte uidear aliquos cōtristare. Cū dicit apostolus hijs qui in cōiugijs sunt, Nolite fraudare uos iuicē, nisi for∣te ex cōcēsu ad tēp{us}, ut uacetis ora∣tioni, certum ē, quia impedit̄ sacri¦ficium indesinēs hijs qui cōiuga∣libus necessitatibus seruiunt. Vnde

mihi uidetur, quòd illius est solius offerre Sacrificium indesinens, qui se indesinenti, & perpetuae deuo∣uerit castitati. I am a fraied to speake a thing, yea though the thīg I wil sai, may be gathered of the apostles owne wordes. I am a ferd to speake it, lest {per}∣haps I mai seme to make some sad, & heauy. Whē thapostle said to the maried folke, beware you doe not defraude one another of thoffice of matrimony, vnles perhappes by mutuall consente for a time, to the ende you maie geue your selfes wholly to prai¦er, it is certēly true, that the cō∣tinuall Sacrifice is letted by suche as geue themselues vnto Mariage matiers. Whereupon me thīketh (saith he) y^t none ou∣ght toffre the cōtinual sacrifice,

but soche onely, as hath vowed continuall, and perpetual cha∣stitie.* 1.109 S Ierome also, and S. Ambrose, groūding themselues vpon the very selfsame texte of thapostle, thei maketh this rea¦son. If no laie man cā geue him self throughly to praier, but for the while must absteine frō the office of matrimonie, sithen the priest, (whose office is alwaies to offre sacrifice) ought alwais to praie, (yea, and oughte more to praie, then the lay mā ought) therfore the priest ought alwa∣ies, to abstein from the office of matrimonie▪ oughte alwaies to liue chast. And here I let passe, thuniforme conclusiō of diuers aunciente Doctours, gathe∣red vppon the same Texte also of the Appostle. Qui sine ux∣ore* 1.110

est, sollicitus est, quae domi∣ni* 1.111 sūt, quomodo placeat deo. Qui autem cum uxore est, sollicitus est, quae sunt mundi, quomodo place∣at uxori. Who that is single, is careful for thinges pertayning to god, how he may please god. But who that is maried, is carefull for worldlye thinges, howe to please his wife. As touching y^• thirde po••••••, that y^• vowe of thastitie is possible to be kept, heare, what our sauior saith in the gospell, of the thre kyndes of chast persons. Sunt* 1.112 eunuchi qui de matris utero sic na ti sunt: & sunt eunuchi, qui facti sunt ab hominibus: et sunt eunuchi qui seipsos castrauerunt propter regnū dei. Ther are some chast, which are borne chaste frō ther mothers wombe: some againe

ther are chast, which are made chaste of men: & some also ther are chaste, whiche hathe made th•• selfes chaste, for the kyng∣dome of heauens sake. Than if some hath made them selfes chaste, some maye make them selfes chaste: If some hathe done it, some may do it: for, frō esse or fuisse, to posse, it is al∣wayes a good argument.

Yea and that euery man more ouer maye liue chaste, if he liste him selfe, heare you what Chri∣sostome saith, & that groūding it vpō the apostles own word{is}. Non dicere oportet, non possum* 1.113 cōtinere, & accusare cōditorē. Si N. impotētes fecit nos, qui iubet accusādus est. quomodo ergo tu¦dicis? Multi non possunt cōtinere, imo quòd non uolunt, dic. Si. N.

uoluerint, oēs potuerint. Propte∣rea & paulus ait: uolo oēs homi∣nes esse ut meipsū, quia sciuerat, quòd oēs esse poterāt, ut ipse. Nō N. s•• impossibile esset, ho•• dixisset You ought not to say (saith he) I cā not liue chaste, & so accuse your maker, for, if he made vs vnhable, he is to be accused, who commaunded (the vowe made, to be kept). How darest thou than to say? many can not liue chaste, nay rather say, ma∣ny will not liue chaste, for, if all wolde, all could. Therfore S. Paule he saith: I wolde all m•• were as I am my selfe: because he knew••, that al could be chast as he was. For, if it had been impossible, he wold neuer haue wis••hed it. Heare againe what

Origen saieth of y^e same thing. Nolite cōqueri de infirmitate car∣nis:* 1.114 nolite dicere: quia uolumus, sed non possumus: uolumus con∣tinentur uiuere, sed carnis fragili∣tate deprimim••r, & impugna∣mur stimulis eius: tu das stimulos carni tuae: tu eam aduersus spiritū tuum armas, & potentem facis, cū eam carnibus satias, uino nimio inundas, omni mollicie palpas, & ad illecebras nutris. Do you not cōplaine of thin firmitie of your fleshe: do not you say: we wold, but we can not: we wolde liue chast, but we are pressed down with the frailtie of the fleshe: thou armest hir againste thye sprite: thou makest her coragi∣ous, whiles thou porrest her full, with fleshe: whiles thou swillest her with ouer muche

wyne, whiles thou danlest her with all nicenesse, and feidest her vp, to want ones & intiscmē¦tes. As touchynge y^e fourth poynte, that the breche of the vowe of chastitie, is an offence, heare first what y^• holy Apostle saith of y^e youthfull wydowes, marieng after ther vowe Quae* 1.115 cum luxuriatae fuerint in christo, nubere uolunt, habentes damnati∣onem, quia primam fidē irritam fecerunt. After they haue ones begone to waxe wanton to the dishonour of Christ, than will they marie, hauing dampnati∣on, because thei haue brokē ther former faith, their former pro∣misse, their former vowe. For so is it expoūded by the concent of al the aunciant doctours, for

brech of the vowe of chastitie, & not for brech of the vow of bap¦tisme, as some wolde haue it.

Heare againe breifly what Epi¦phamus, what s. Cypriā, what s. Ambrose, what s. Hierō, what Theophilacte, what s. Basil, what s. Austen, whateuery one of these saith in this behalfe.

Epiphanius: Tradiderūt sancti* 1.116 dei apostoli peccatū esse, post de∣cretā uirginitatē, ad nuptias con∣uerti. The holy apostles of god (saith he) hath lefte vnto vs by traditiō, tradiderūt, that it is an offence, (virginitie ones decre∣ed,) afterwarde to faule to ma∣trimonie. S. Cyprian: Christus* 1.117 dn̄s & iudex noster, cū uirginē suā sibi dicatā, & sāctitati suae destina∣••ā iacere cū altero cernat, quàm in dignatur et irascitur? christ (saith

he) oure lorde and iudge, whan he seeth y^• virgine dedicated, & destinated to his holynes, to lie with another mā, Oh, so he dis∣dayneth & is wood at y^• mater? S. Ambrose: Quae se sp os pondit* 1.118 christo, & sāctū uelamē accepit, iā nupsit, iā immortali iūcta ē uiro, et si iā uoluerit nubere, cōmuni lege cōnubij, adulteriū perpetrat. She (saith he) y^t hath betrothed her selfe to Christ, & hath taken the holy mantel, sāctum uelamē, she hath alredi maried: she is alredi ioyned to thimmortall husbād: And if nowe she will marie, after the cōmen vsage of ma∣riage, she committeth aduou∣trie. S. Hierom: Virgines, quae* 1.119 post consecrationem nupserint, non tam adulterae sunt, {que} incestae.

Virgins (saith he) whiche after they be ons consecrated, hathe maried, they be not only aduou¦terous, but incestuous also.

Theophilact: Virgo deo dicata,* 1.120 si nupserit, delinquit haud dubie plurimum, ut pote quae christo sponso, superinducat adulterum. The virgin (saith he) whiche is dedicated to god, if she marie, she offendeth questionles, and that haynouslye, as the whiche vpon Christ her spouse, bryn∣geth i an aduouterer. S. Basil:* 1.121 Multae uirgines uirginitatē dn̄o {pro} fessae, deinde a carnis uoluptatibus cōcitatae, scortationis uicium, nup∣tiarum nomine uelare uolunt: non ignorātes (opinor) tam & si igno∣rantiam simulēt, quòd, quae sponsi sui dextrā praeterijt, nec huius est spōsa, quā illegittime reliquit, nec

illius, cuise per uiciosum affectū copulauit. Many virgins (saith he) whiche hath professed their virginitie vnto god, and after¦ward beīg stered vp, by y^e volup tuousnes of y^e flesshe, they will colour their sinne of aduoutrie, with the honorable name of matrimonie: where as they are not ignoraunt (I thynke) al∣though they pretende ignorāce, that she, which hath started frō her husbandes syde, is nother the lawfull spouse of god, (whō she hath vnlawfully forsaken,) nother yet the lawfull wyfe of hym, to whom she hath ioyned her selfe by vicious loue. S. Au¦sten: In coniugali uinculo, si pu∣dicitia* 1.122 conseruatur, damnatio non timetur: sed in uiduali & uirginali continentia, excellentia numeris

amplioris expetitur: qua expetita & electa, & uoti debito oblata, iā nō solū non capescere nuptias, sed etiā, (si nō nubatur,) nubere uelle, dānabile est. In the bōde of ma∣trimony (saith he) if chastitie be kepte, dāpnatiō is not feared, but in vidual & virginal cōtine¦cie, an excellencie of an higher rewarde is desired, whiche be∣inge desired & chosen, & offered by y^• dew of a vowe, after that, not only not to marie, but also, (though no mariage be, only to haue a wil & a desire to marye, is dāpnable. whiche saienge he groūdeth moreouer, vpō the a∣postles own wordes before re∣cited. Wherfore sithen these foure point{is} are al true, sithen we seculer preistes, not w^tstādīg our silence, do vow chastitie, si∣then by gods law it may be ga∣thered,

y^t we ought to vow cha∣stitie, lithen by gods grace we may kepe y^• vowe of chastitie, & sithen we do greuously offende god in brech of y^e vow of chasti∣tie, therfore, for a redresse here of, I can see no better menes & waies, than thaduice & coūcell whiche y^• prophet Esdras ones* 1.123 vsed w^t thisraelit{is} in a case not all vnlike. What tyme thisrae∣lites had maried heathen & out landishe wiues, uxores alienige∣nas, cōtrarie to y^• cōmaūdement of god, god beīg highly displea∣sed w^t thē for y^• saine, Esdras (y^e Israelites beinge gathered to gether) spake vnto thē in effect after th{is} sort. brethrē (saith he) sithē you haue done wikkedly, in that you haue maried heathē & outlādish wiues, & therī haue īcreaced y^e syn of Israel, & haue

highly displeased god, now shal I tel you, what is to be done of your part, for pacifieng gods in dignatiō & wrath toward{is} you. Nunc date confessionē▪ Acknow¦ledge* 1.124 you nowe your offēce, be sorie for the same and seperate your self{is} again frō your heathē & outlandishe wiues. Thā al y^t were offenders, answeringe a∣gayne with one accorde, sayed sicut dixisti, faciemus, Euen accor¦ding to thy aduertisement, so wyll we do, o Esdras. We ac∣knowledge our offēce, we haue done wickedly, we are sorie for the same, we are content to se∣perate our selfes agayne from oure heathen and outlandishe wyues. So dyd they in conclu∣sion, and all was wel. Euen af∣ter the same sort my good bro∣thren, you y^t are votarie preistes

and haue maried, though not heathē and outlandishe wiues (as the Israelites dyd,) yeat at least vnlawfull wiues, contra∣ry to your former vowe, wher∣in you haue displeased god, and offended the worlde, folow you nowe, the holsome councell of the prophet Esdras, saye on a godes name with the Israeli∣tes, be not a shamed. We ac∣knowledge our offēce, we haue done amisse, we are sorie for it, and we are content to seperate our selfes from our vnlawfull wiues. saye this, and do this. and so doinge, you shall bothe pacifie god, and som what satis¦fie the worlde also. Policarpus that holy martyr, scholer to S. Iohn the euangelist, whan he harde by his tyme neuer so litle disorder concerninge the misle∣uinge

& ill maners of men, he was wont, (as Histories ma∣keth* 1.125 mencion,) to shut his ear{is}, to hide his face & to crie out, af∣ter this sorte: deus bone, in quae tempora me reser••asti? O good lord, vnto what tyme hast thou reserued me? What wolde this Policarpus say (thinke you) if he were nowe a lyue, and harde thenormities of our tyme: if he harde the mariages of preistes mōk{is}, friers, nōnes: The multi¦tude of diuorses, thorough out al the realme: the swering, per∣iurie, blasphemie, and vsurie of many a one: the bieng, & selling of tēporall offices: the like mar∣chaūdise, & chopping, of spiritu∣all liuing{is}: The bribrie & extor∣sion of y^e riche: Their pouling & peelinge of the poore: Their

doubling & trebling of rentes, & rearing of īmesurable fines: Their letting downe of hospi∣talitie: Thimpacientnes of the poore, vttered by rebellion, and tumult{is}: the disobedience, & cō∣tempt of y^e same, towardes the magistrat{is}: If he harde againe y^e feruor of deuotiō so sore coled that it is almost quēched: The pulling downe of gods houses, & hospitals: y^e defacing of chur∣ches, ī spoiling ther good{is} & or∣namētes: the breking down of aulters: the throwing down of crosses: the casting out of Ima∣ges: the burninge of tried holy reliques: y^e cōtēpt of holy dai{is}: the annulling of vigilles: the brekīg of Lent faste, & i••••bring dayes: with a numbre of other enormities moo: of whome,

because their is no ende, I will make and ende of rehersall, If this holy martyr Policar∣pus, I saye, were nowe a liue, and harde al this, he would vn¦doubtedly stop his eares, hyde his face and crie oute, O caelum: o terra: o tempora: o mores▪ O heauen: o earth: o tymes: o ma∣ners. Out alas alas that euer I was borne, to see this daye. Wherefore, to cōclude this part this beinge thus, thenormities of liuinge beinge suche amonge vs nowe, or of late, as hathe been recited, and the saieng of him, that is truth, beinge true, (as it can not be vntrue▪) Quo∣niam abundauit iniquitas, refriges cit charitas multorū, because ini∣quitie hath abounded, the cha∣ritie of many waxeth coulde,

therefore our mother the holie catholike church, may haue iust occasion to repaire to the hea∣uenly phicision her spouse, and saie y^e wordes of my theme. Dn̄e filia mea modo defūcta est, sed. &c Lord, my doughter the church of Englande, as touchyng the life of charity, and good liuing, she is euen now (in a part) de∣ceassed and dead, but come▪ laie thy most gracious hande on her and she shal reuiue.

NOw that you haue heard the death of thys dough∣ter, firste by defection from her mother, then after by misbele∣uyng, & last of al by misliuyng, now shal you heare brieflye, the laiyng on of the hād of God, for her resuscitaciō & reuiuīg again

The holi scriptur makes mēciō of y^e layīg on of y^e hād of God, by .ii. maner of waies: other by vē∣geāce & correctiō, other by mer∣cie, & grace. The hand of Gods vēgeāce, & correctiō, it hath ben laid on cōmonly, vpō many of y^e spoilers, tyraūtes, & {per}secutors of christes church. As for exāple Heliodor{us} y^t spoiler & rifeler, did* 1.126 not he fele y^e hād of gods venge∣āce & corectiō laid on hī whē (for that he attēpted to spoil the tē∣ple of Ierusalē, & y^e iuel house of y^e same) he was dedly whipped and scourged of .ii. goodly perso¦nages, sent from aboue for the purpose? Nabugodonozor that spoiler, & rifler, did not he fele* 1.127 the hād of Gods vēgeāce, & cor∣rectiō laid on him, whē (for y^t he despised to redeme his spoile &

other his offences, by y^e counsail of y^e prophete Daniel, vaūtyng of his glorie, & his buildyng of Babylone, in the power, and strēgth of his own hād) he was deposed from his Kyngedome: cast out of mennes companye: turned from a man to a beaste: fedde on hey, as beastes doe, for the space of .vii. yeres together, till his heare greewe oute, lyke Egles fethers, & his nailes like birdes clawes? Balthazer sōne* 1.128 to Nabugodonozor that spoiler & rifeler, did not he fele the hād of Goddes vengeaunce, & cor∣rectiō laid on hī, whē, (for y^t he, w^t his nobles, his. M. lordes, & cōcubines, presumed arrogātly to drīke in the halowed vessels of gold & siluer, takē out of y^e tē∣ple of Ierusalem by his father)

he was bereft, not onely of his kyngdome, but also of his lyfe, the hande writyng his Iudge∣ment in the wal, Mane, Thechel, Phares? Antiochus that tyraunt and persecutour, did not he fele the hande of Goddes vengeāce and correction laid on him, wh•• (for that hee was so lofty, and proude, that he thought himself hable to make y^e sea to be wal∣ked* 1.129 on, & the earth to be sailed on, & (as though he would haue been God himself) labored by al* 1.130 meanes he ••uld to destroy gods honour, glorie, and Religion in Iurie) he was stricken with an incurable preuie plage in his bo¦wels, foul wormes bredig in h{is} bodie, with suche a foule filthy stenche breathyng frō him, that all his whole host much lothed,

shunned and abhorred his pre∣sence? Herode that tyraunt, and persecutor, and cruel murderer of innocētes, did not he fele the hande of Goddes vengeaunce, and correction laid on him, whē* 1.131 he, (sitting in his royal throne, most roially appareiled, taking Godly honour vppon him, rob∣byd God of his Glorie,) was stricken by thaungell of God, & most miserably eatēn vp of wor¦mes, and vermine? Nicanor that tyraunt, and persecutour, didde not hee feele the hande of Goddes vengeaunce, and cor∣rection laied on him, when, (for that he, in pride of hearte, lifted* 1.132 vp his hand againste the holye tēple of God, blasphemyng it, & thretnyng the destruction ther∣of) he had that hāde of his with

his hed, hāged vp, before the tē∣ple, and that blasphemous tōg of his, minsed in peces, and cast to birdes?

Iulian the Apostata that* 1.133 tyraunt and persecutoure, did not he tele the hande of goddes vengeance, and correction, layd on him, whē, (for that he forbad the christians the vse of scholes, of bathes, of warfare, of bering office, of possessions: slue many a one: cast vowed virgines to be deuoured of swine, ther bealies burst vp, & filled wyth Barleie: spoiled many a churche: abused the holie vessels most vnseme∣ly: and defoiled the holi aulters with his owne vrine, saiyng in despite: En, quibus Mariae filio sa∣crificāt: Behold thalters, wherō

thei sacrifice to the sōne of Ma¦rie), he was wretchedly slain in y^• fielde, & oute of his dedly wo∣unde, gathering an handeful of bloudde, caste it abroade, and with horrible blasphemy ended his life, saiynge: vicisti Galilee: O thou Galileō, O thou of Ga∣lile, thou hast ouercome? Con∣stātius the vi. sōne to Leo, that tyrāt & {per}secutor, & most peruert of al before him, did not he feele the hand of Gods vengeaunce, laied on him, When, (for that he shewed himselfe a mortali ene∣mye to God, to our ladie, to all* 1.134 sainctes, and to al Christians: burned vp the holy scriptures: could in no wise abide the name of Marie: cōmaūded al saintes to be contempned: enforced the

christians thereunto with vn∣speakable tormentes: made mo¦nasteries dwellyng places for souldiers: slewe monkes, nūnes and all religious persons, with most cruel deathes, as many as refused to marie,) he died to to miserablie & horribly to be reci∣ted? The hāde of gods vēgeaūce and correction it hath ben laid on also vpō many of the miscre∣ātes, misbeleuers, and heretiks from time to time. For, ligh∣ted not it vppon Arrius that* 1.135 archeheretike, when he suffred a moste straunge and horrible death, voidyng out al his bow∣els▪ guttes, and paunche doune∣wardes per secessum? Ligh∣ted not it vppon Olimpius,* 1.136 that arrant Arriane, when hee suffred a most terrible, and so∣deyne

death, A fiery dart casten downe sodeinely from heauen, and consumyng hym vp cleane to ashes? Lyghted not it vpon* 1.137 Cerynthus that notable here∣tike, when, (as he was bathyng him selfe in a house, & ther was besily vttrynge moste blasphe∣mous wordes against the holy trinitie) the house forthwith fel downe vpō him & al to crusshed him to death? Lighted not it v¦pon* 1.138 Montanus that proude, and presūteous heretike, when he, (with his two Prophetisses Maximilla, and Priscilla, by thin spiration of the same spirite whiche inspired them to theyre heresies, desperatly hung them selues al iii. together, as it wer for companies sake? And thys very hande of Goddes venge∣aunce,

and Correction, it hath ben somewhat of late yea∣res laied on, euen vpon this do∣ughter, this realme of England also. For, what penurie and po∣nertie, what hungre & famine, what Sedition and tumultes, what Rebellion, and insurrec∣tions hath shee susteined alate? What corruption of Come, and infection of aier, what pestilent agues, and sodeine sweattes, what seruile subiection, & il go∣uernaunce of certeine wycked rulers, brieflie, what plage can there almost be rekened vp, but of late yeres she hath susteined some part thereof? What man canne denie these manifest pla∣ges, manifestly to come of God, for the manifest corectiō of this his daughter Englande, for the

acknowleging of herselfe▪ For what be the plagues of God, yf these be not?

Wherefore, almightie God, like a good father, who, after hee hath corrected his childe, breaketh the rodde, & showeth mercie to his childe again, now that he hath plaged his dough¦ter this Realme, thoughe not sufficientlye for her desertes, and hath broken the rodde, our Assur, (which was virga furoris ••••••: the rod of our lordes furie, God pardō his soul) almighty god, I say, entēdyng now to lai on the hande of his endelesse mercye, and Grace, vppon this deadde Doughter, and to reuiue her agayne, hee hathe sygnifyed this his entente, and purpose vnto vs, and it were nomore

but euen by that he hath sent to reigne ouer vs, suche a mer∣ciful, and faithful: suche a gra∣cious, & verteons: suche a good¦ly, & godlie gouernesse, & ruler. Quia. n. Deus dilexit populū suum* 1.139 idcirco posuit eā principē super eū ut faciat iudicium & iusticiā. For, because God hath loued his peo¦ple, therefore hath hee set her to reigne ouer them, to thende she might execute iudgement, and iustice. What cā be a more eui∣dent token and signe of Goddes mercie, and grace: Goddes fa∣uour, and loue: towardes this daughter Englande, then, after correctiō to sende her at length soch a Gouernesse which should entre in myraculously, passinge all Mannes Reasonne? soche a Iudithe, as shoulde cutte of

the heade of Holofernes suche an Esther, as should conuerte the wailyng of the Iewes into reioycynge? Suche a Mary, as by her pure virginitie, & chaste cōtinency, should confoūd thun∣chast incōtinencie, of al soche as saie, thei canne not liue chast∣lye, and continentlye? Brief∣ly suche an Helena, as shoulde be an ernest restorer of the cru∣cifixe of Christe, and a speedye redresser of all thynges amisse, touching bothe faithe, and ma∣ners, in euery condicion? For, as the most vniust and vngod∣ly diuorsemente of the mother, that most noble, godly, and gra∣cious Queene Katherine, of a blessed memorie, frō the croune was thoriginal cause of breche of al good order, al good liuing

all good beleuing, all godlines, and goodnesse, So doubtelesse by Goddes grace, shal the right¦ful restitution of the daughter our most noble godly, and graci¦ous Quene Mary, to the crou∣ne, be thoccasion of restoring a∣gain, al good order, all good li∣uyng, all good beleuing, al god∣linesse, and goodnesse. Venient nobis omnia bona parit cūilla. To¦gether with her grace, shal co∣me vnto vs, mercie, and verity, meting together: iustice, & peace embracyng one another: plētie, health, welth, briefly al thinges that good are▪ So that, after her grace hathe here plaied her part a while (as she hath alredy moste graciouslie began,) God shal then extende his most gra∣tious hāde, ouer this ded dough

ter this realme, and shal say to her, as he said to the daughter of Iairus, in the dependaunce of the Gospel of this day, Puella tibi dico, surge. Thou damoysell Englande, to the, I saie, arise. Arise England, from the death of misleuyng. Arise England from the deth of misbeleuyng: Arise Englād, frō y^e dedly defectiō, & cō∣tēpt, of thy mother the holy catholyke church. Arise Englād, I sai, arise▪ thē shal this daughter Englāde forthwith reuiue in spirit, quickē in soul, & walk forth, in y^e path of vertue. And as y^e dau¦ghter of Iairus, in declaratiō and profe of her corporal reuiuyng, did eat corpo¦ral fode, so shal this doughter Englād, in declaratiō, & profe of her spiritual re¦uiuing, eate spiritual fode, the foode of the soule, y^e most holy sacramēt of tha••¦ter, in y^t very self same faith, & belief, y^t her mother, the whole holy Catholike church, hath therin. God grasit this to come to passe, and that with spede.

¶ Nowe one worde for a conclusion, and so an ende.

I Reade in Titus Liuius, that* 1.140 on a time, when the Romans were greuously offended with the Carthaginiens for breache of a certeine leage, that was be∣twene them, One Quintus Fa¦bius, being sent from Rome, as an Ambassadour to Chartage, to expostulat with them for the iniuries doen, assone as he was admitted into the coūsail house gathering his gowne together in maner of a lap, in few woor∣des he doeth his message after this sort. What nede any circū∣staunce, tariance, or delay (saith he) O you coūsailors of Char∣thage? In this lappe of mine, I

haue brought you heare, bothe battel, and peace: whether you list, chose and haue: chose bat∣tell, and haue battell: chose peace, and haue peace: come of at ones. Whē the counsailors of Chartage, setting light of y^e ma¦ter, cried together w^t one voice, Sir, geue whether you list, we passe not on it, No (saith Fabi∣us thambassador) passe you no more on the matier? then battel haue you: thē battail vpon you: then open battaill doe I pro∣noūce and bidde vnto you. And with that, he cast abrode the lap of his gowne, with suche a ve∣hemencie, terriblenes, and hor∣ror, euen as thoughe he had brought very battel in his lap in dede. Euēso good brethrē, for asmuch as your father God al∣mighty

God, & your mother y^• holy catholike churche, are both no lesse greeuouslie offended with you, at this present, for the breache of the leage & promisse euery one of you made to them in your baptisme, (whiche leage and promise you haue sore bro∣ken, through defection, misbe∣leuyng, and misleuinge, I, al∣though moost vnworthy suche an hie function, being minimus apostolorū, imo minor minimo, & qui non sum dignus, uocari a postolus, yeat am I come thys* 1.141 day, as sent frō them vnto you, as a messenger, and as an im∣bassader. And, to vse few wor∣des with you, my message is this. In this lappe of myne, I haue brought you here, both benediction & malediction: both lyfe, and death: both saluacion,

and dampnation: benediction lyfe and saluacion, if you re∣tourne, and repayre the leage: malediction, death, and damp∣nation, if you do the contrarie. Now whether you list, chose & haue. But if you set lyghte of the mater, as the Chartagini∣ās dyd, passinge not whether you haue, passing not whether you retourne or no, than, male∣diction death and dampnacion haue you, thā, maledictiō, death and dampnation vpon you, thē, malediction, death, and damp∣nation, do I pronownce vnto you, than, thus saith our Lord. Nisi conuersi fueritis & cae. If* 1.142 you will not retourne, I haue alredie vnseabred, sharpned, &* 1.143 well scoured my sword: I haue shaken my sword, I haue bent

my bowe, and I haue prepared my arrowes, euen as instru∣mentes of deathe against you. than, thus saieth oure lorde: maledicti eritis in ciuitate &c. Cur¦sed* 1.144 shal you be ī y^e citie: cursed in y^e feld: cursed at your out goīg: coursed at your in comynge: coursed shalbe y^e fruite of your bodie, the fruite of your lande, the fruite of your catel: coursed shalbe your basket, & your store. Than, thus saith our lord: Vae¦genti* 1.145 peccatrici &c. Woo bee to this sinfull natiō: wo be to this frowarde generacion: wo be to these vnnatural chyldren: wo, wo, wo, be to all the inhabitan∣tes* 1.146 of Englande. Than, thus saith our lord: Ite maledicti &c.* 1.147 Go you cursed in to the euer∣lastinge fyre, whiche was pre∣pared

for the deuell, and his an∣gelles: where, in the fyrie fur∣nes, and bourning lake, is we∣ping,* 1.148 waylinge, and gnasshinge of teeth: where, fire, brimstone, storme, tempest, & the worme of cōscience, shalbe part of your tormentes: where, you shall burne in vnsquenchable fyre,* 1.149 for euer, and a day: inaeternū, & ultra. Atspero deuobis uiri fra∣tres meliora, & quae uiciniora sūt saluti, tā & si ita loquimur. But I truste (dere brethren) better thinges of you, & thinges nere to saluacion, al though I thus speake. I trust you wil return, you will repente, you will re∣payre the leage. And I truste you will most graciouslye har∣ken vnto the cherefull consola∣tion, & exhortation of your good

mother the holy catholike chur∣che, besilye calling on you, and saiyng: Animaequior esto filia* 1.150 mea, pacienter sustineto, clamato ad dn̄m, & ipse eripiet te. Animae∣quior (inquā) esto, exhortatur••n te, quae te nōinauit. Ego speraui ••naet̄∣nū salutē tuā, & ueniet mihi gau∣diū super ea, ab aeterno salutari no∣stro. Emisi. n. te cū luctu, & plora∣tu, reducetautem te mihi domi∣nus, cū gaudio & iucūditate in sē∣piternū. Sicut uiderunt uicini do∣lentes, defectionem tuā a deo, si••¦uidebunt gaudentes, & in coelerita ••e conuersionem tuam ad deum, quae superueniet tibicum honore magno, & splēdoreaet̄no▪ Sicut. n. fuit sensus tuus, ut aberrares a deo, sic deciestantum, iterum conuer∣tens, requires eū. Filicla mea quàm* 1.151 iterū parturio donec formetur in

••e christ{us}, uenito ad me, & timorē domini docebo te. Reuertere re∣uertere* 1.152 filia mea, reuertere reuer∣tere, ut intueamur te & cae. Be of good chere (saith she) be of good* 1.153 comforte o my doughter En∣gland, suffre paciently a while, crie on our lorde, and he shall deliuer the. Take a good harte vnto the, for she, who gaue the thy name, dothe exhorte the so to do. I had alwayes a good hoope of thy health, and a verie ioyfulnes shall come vnto me therupon, frō oure euerlastinge sauiour. For with wepynge and waylynge, dyd I let the go from me, but with ioye and gladnes shall oure lorde bringe the agayne vnto me, and that for euermore. Like as thi neigh¦bours (the borderers aboute

the) were sorie to see thy defec∣tion from god, so shall they re∣ioyce to see, & that with speede thy conuersion agayne to god, whiche shall come vnto the, with greate honour, and euer∣lastinge worship. For, lyke as thy sence hath led the awaye, and made the to swerue from god, so shalte thou nowe ende∣uour thy selfe, ten tymes more to tourne and seke hym againe. O my litle doughter Englāde,* 1.154 of whom I traueill agayne in birth, vntyll Christ be fasshio∣ned in the, come thou to me, & I shall teache the, the feare of oure lord. Retourne my dough¦ter,* 1.155 retourne: come home good doughter, come home: stray no len••ar abrode: leue that babi∣lonicall s••rūpet, whose pappes

thou hast long sucked: acknow¦ledge me again for thy mother, that thou maist thereby, ac∣knowledge god for thy father, and he the, for his doughter, & myne. hither to your mother. And if you wyll thys do, than, benediction, life, and saluacion haue you: thā, benedictiō, life, & saluaciō vpō you: thā, benedicti¦on, life, & saluacion dooe I pro∣nownce vnto you. Than, thus saith oure lorde. Sipoenitentiā e∣gerit* 1.156 gens ista a malo suo, & caet: If thys nation Englande will repent her, of her wickednes, than will I repente me also of the plage, whiche I thought to bringe vpon her, and will for∣get,* 1.157 and cast behynde my backe* 1.158 all her offences. Than, thus saith oure Lorde: Benedicta eris

o filia in ciuitare, & cae. Blessed shalte thou be o doughter En∣glande in the citie: blessed in the felde: blessed at thy out cōming: blessed at thy ingoinge: blessed shalbe the fruite of thy bealy, the fruite of thy grounde, the fruite of thy cattell: blessed shal be thy basket, and thy store. Than, thus saith oure Lorde: Ego disposui tibi, sicut & caet. I* 1.159 haue prepared for the o dough∣ter, euen as my father hath pre¦pared for me, that thou mayste eate, and drynke vpon my ta∣ble, in the kyngdome of my fa∣ther. Than, thus saith oure Lorde: Euge filia bona & fidelis,* 1.160 quia & cae. Well, good doughter and faithfull, because thou hast byn faiethfull in litle, I shall make the ruler ouer muche: en∣tre

in to thy fathers ioy. Than, thus saieth oure Lorde: Venito benedicta patris mei, & cae. Come thou blessed doughter of my fa∣ther, and possesse the kingdom, whiche was prepared for the, before the begynninge of the world. Wherein, is the glori∣ous quier of the holy angelles and Archaungelles, melodious∣ly singinge: The ryall college of the gladde prophetes exul∣ting: The holy felowship of the blessed Apostelles reioycinge: The noble armie of constante Martyrs, with crounes of vic¦torie triumphyng: The goodly societie, of pure Virgyns, in continencie of bodie and soule, ioyously solacinge. Wherin, of all degrees, orders, and sortes, is suche passinge aboundaunte

ioye, suche passinge excellent blisse, suche passinge eminent iubilie, as no ieye can see, nor eare can heare, nor* 1.161 tongue can tel, nor hart can thynke. whiche graunt vs all, he that suffred for vs all. to whom, with the father, & the holy ghost, be all honour, glorie, prayse, power, & imperie, for euer and euer A¦men

Notes

• * 1.1

  Math. ix, ••••.
• * 1.2

  Mar. v.
• * 1.3

  Ps. cxxx
• * 1.4

  ps. cxxviij
• * 1.5

  Iudicū. ij. Iudic. iij. Iudic. vi. Iudicū. x. Iudic. xiij
• * 1.6

  Eccl. hist. passi.
• * 1.7

  De ciuita. dei. lib. xxij. ca. vi
• * 1.8

  Exodi. i.
• * 1.9

  Libro. vij de trinita.
• * 1.10

  ij. cor. xi
• * 1.11

  Io. xiiij▪
• * 1.12

  Tert. de prescrip. cōrra he∣re.
• * 1.13

  i. Cor. vij
• * 1.14

  i. Cor. xi.
• * 1.15

  Math ix Luc. xi. Act. xv
• * 1.16

  Ad Tit. i. i. Cor. x
• * 1.17

  Ad Casu. pres.
• * 1.18

  Ad I••••ua. epi. cxviij
• * 1.19

  Math. xij▪
• * 1.20

  Mar. ix Mat. xvij.
• * 1.21

  Mar. xiij. Lu. xviij.
• * 1.22

  Mat. xiij.
• * 1.23

  Iohn. xv. Mathe. v. Mat. xxv
• * 1.24

  Math. v.
• * 1.25

  Mat. xviij
• * 1.26

  i. Cor. xv
• * 1.27

  Actes. xij
• * 1.28

  Mat. xiij. Math. ij. & in pro
• * 1.29

  Contra epist. quae dicitur fundāmē
• * 1.30

  Deu xvij
• * 1.31

  Io. viij.
• * 1.32

  Io. xiiij
• * 1.33

  Io. xi••i••
• * 1.34

  ••. Tim. iij.
• * 1.35

  Lib. regis Hen. viij. cōt. Luth
• * 1.36

  Ad Cal••t
• * 1.37

  Tripart. hist. li. vij. cap. xxxvi Grego. in Mono.
• * 1.38

  Adag. Horac
• * 1.39

  Io. lib. iij. cap. xxx▪
• * 1.40

  Prou. iij
• * 1.41

  li. x. reco.
• * 1.42

  Contra Epis. Ma¦nachaei. cap. iiij.
• * 1.43

  Can iiij
• * 1.44

  Can iij.
• * 1.45

  Zac. ij.
• * 1.46

  Cant. i
• * 1.47

  Gal. i••ij.
• * 1.48

  Can. iiij.
• * 1.49

  Esai. v.
• * 1.50

  Ca. iiij.
• * 1.51

  Math. xxij.
• * 1.52

  i. Tim. iij
• * 1.53

  Mat. xvi.
• * 1.54

  Collo. i.
• * 1.55

  Io. xix.
• * 1.56

  Mat. xxij
• * 1.57

  Gene. vij
• * 1.58

  desimpli. prelat.
• * 1.59

  Aug. bo. epi. l.
• * 1.60

  Contra donatist. epist. clij.
• * 1.61

  Prou. i.
• * 1.62

  Baru. iiij. thren. i. Baru. iiij.
• * 1.63

  Esaie. i.
• * 1.64

  Baru. iiij.
• * 1.65

  thren. i.
• * 1.66

  thren. iij
• * 1.67

  Baru. iiij. thren. i.
• * 1.68

  Baru. iiii.
• * 1.69

  Thren. i.
• * 1.70

  Baru. iiij.
• * 1.71

  Esaiē. i.
• * 1.72

  Baru. iiij.
• * 1.73

  Thren. i.
• * 1.74

  Thren. iij
• * 1.75

  Baru. iiij.
• * 1.76

  thren. i.
• * 1.77

  i. Reg. ii.
• * 1.78

  Mat. ix.
• * 1.79

  de prescri
• * 1.80

  Ier. xxiij.
• * 1.81

  Ezec, xiij
• * 1.82

  de praescr. cont. her.
• * 1.83

  Eccle. hi•• lib. x. cap. xvij.
• * 1.84

  Trip. his▪ lib. iij, cap xxiiij,
• * 1.85

  Ad Cōst. Augustū.
• * 1.86

  Trip hist li x ca viij
• * 1.87

  Eccl. hist. lib. x. càp xxiij. Gre, pres in uita Gre, Naz Guimūd Trip. hist lib. v. cap xxxij, Eccle. his lib. x. cap. xxi. Tri. hist. lib. v. cap. xxxix,
• * 1.88

  In dispu
• * 1.89

  Contra Iuli pe∣lag. li. iij cap. iij.
• * 1.90

  Ioh. vi.
• * 1.91

  i. Co. xi
• * 1.92

  li. iiij. ca. xiiij.
• * 1.93

  De sacra. li. iiij. •••• cap. v.
• * 1.94

  Homilia do. octa. Pasch. ad Baptiza.
• * 1.95

  Ad Ianu. Episto. cxviij.
• * 1.96

  In Anco.
• * 1.97

  Mat. ix.
• * 1.98

  Es. xxiiij.
• * 1.99

  Esai. i.
• * 1.100

  Epis. lxiij
• * 1.101

  epist. lxix
• * 1.102

  Epis. lxiij
• * 1.103

  epist. lxix
• * 1.104

  Chronic. Cario.
• * 1.105

  Math. ix.
• * 1.106

  Cōciācir
• * 1.107

  Beda in ••. C
• * 1.108

  I•• nū••ros Ho. xxiij
• * 1.109

  Hiero. con▪ Io••i. Ambro. in Timo.
• * 1.110

  ••. Co••. vij▪
• * 1.111

  i. Cor. vij.
• * 1.112

  Mat. xix.
• * 1.113

  Ho. xvij ad hebr▪
• * 1.114

  Ho. ix. in liuit.
• * 1.115

  i. ad Ti∣mo. v.
• * 1.116

  Contra heres. a postoli.
• * 1.117

  li. i▪ epi. xi.
• * 1.118

  Ad uirgi nē lapsā cap. v.
• * 1.119

  Contra Iouinia. li. i.
• * 1.120

  In. i. co. vij.
• * 1.121

  De uirgi∣nitate.
• * 1.122

  De bono uidu. ca▪. viij.
• * 1.123

  iij. Esd. ix
• * 1.124

  iij. Esd. ix
• * 1.125

  Eccl. his. l. v. ca. xx
• * 1.126

  ii. Mac. iij
• * 1.127

  Danie. iiij
• * 1.128

  Danie. v.
• * 1.129

  ••: Mac. v.
• * 1.130

  ij. Ma▪ ix
• * 1.131

  Acto. xij.
• * 1.132

  ij. Ma. xv
• * 1.133

  Chro. Cario. Mais.
• * 1.134

  Chro. Mass.
• * 1.135

  Ecls. hist li. x ca. x••ij
• * 1.136

  Chro. Mais.
• * 1.137

  Chro. Cario.
• * 1.138

  Ecls: hist. liv ca xvi
• * 1.139

  iij. Re. x.
• * 1.140

  l. i. dec. iij
• * 1.141

  i. Cor. xv
• * 1.142

  Psal. vii.
• * 1.143

  Eze. xxi. Psal. vii.
• * 1.144

  Deur. xxviij.
• * 1.145

  Esa. i.
• * 1.146

  Apo. xxi
• * 1.147

  Mat. xxv.
• * 1.148

  apoc. xxi Luc. xiij. Psal. x. Marc. ix.
• * 1.149

  Exo. xv. Hebr. vi.
• * 1.150

  Baru. iiii.
• * 1.151

  Gal. iiii.
• * 1.152

  Canti. vi.
• * 1.153

  Baru. iii••.
• * 1.154

  Gal, iiii
• * 1.155

  Cant. vi
• * 1.156

  Hier. viij
• * 1.157

  Eze. 18.
• * 1.158

  Esai. •••••• Deut. 28.
• * 1.159

  Luc. xxij
• * 1.160

  Mat. xxv.
• * 1.161

  Esa. lxiiij i. cor. ij