Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	jesus_n	12,126	5	6.1739	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04463	Certaine sermons preached before the Queenes Maiestie, and at Paules crosse, by the reuerend father Iohn Ievvel late Bishop of Salisburie. Whereunto is added a short treatise of the sacraments, gathered out of other his sermons, made vpon that matter, in his cathedrall church at Salisburie	Jewel, John, 1522-1571.; Garbrand, John, 1542-1589.	1583 (1583)	STC 14596; ESTC S107761	183,421	378

were made he hath said Hoc est corpus meum therfore it is now no more bread but his body and that this is the faith of the Church in which we were borne and christned In deede this hath lately beene receiued as a matter of faith But if we examine it well wee shall finde it to bee an errour and no point of faith I saye it hath beene receiued of late for our olde Fathers neuer beleeued it as I will declare and prooue and let you see that it hath not beene the Catholike faith nor the faith of the Primitiue churche nor of the Apostles of Christe and therefore no faith at all The opening of this matter will be somewhat darke and where with you haue not beene acquainted but giue me your attendance lend me your senses and I trust by the grace of God I shall make it playne They say the bread is changed and done away vtterly and that it is no breade though it seeme to be bread that in this case we may not trust our eyes but leane to faith Marke I saye they tell vs that the bread remayneth not and for trial hereof they require vs not to leane to any other thing then faith Wee will then close and shut vp our senses and hearken what Christ what S. Paul what the holy fathers of the church who are best able to instruct our Faith haue spoken S. Paul to the Corinthians in one piece of a Chapter calleth it bread foure times Read the place yee shall finde it so in the eleuenth of the first Epistle The Lord Iesus in the night that he was betrayed tooke bread And as often as ye shall eate this bread and drink this cuppe yee shewe the Lordes death till hee come Againe Whosoeuer shall eate this bread and drinke the cup of the Lorde vnworthelie shall bee guiltie of the body and blood of the Lorde And againe Let a man therefore examine himselfe so let him eat of this bread and drink of this cuppe They say it is not bread but Paul saith and so manie times saith it is bread And of the wine Christ saide after he had giuen thankes and it was consecrate and after his Supper I wil not drinke of this fruit of the vine heÌ„ceforth vntil that day when I shall drinke it newe with you in my fathers kingdome The fruite of the vine is wine therfore the selfe same fruit of the vine the same wine in substaunce did abide still after consecration as before S. Augustine calleth this holy mystery SacramentuÌ„ panis vini The sacrament of bread wine Iustinus Martyr saieth Diaconi distribuunt vnicuique praesentium de pane in quo gratiae actae sunt de vino aqua ad eos qui non sunt praesentes deferunt The Deacons deuide vnto euery one of them that are present part of that bread ouer which thankes were giuen and they carry of the wine and water to such as are not present Againe he saith Alimento humido sicco admonemur quae propter nos Deus dei filius perpessus sit By drie moyst food whereby he meaneth the sacrament wee are taught what things God the Sonne of God hath suffred for vs. What meaÌ„t he by dry food but bread or by moist food but wine It can not be avoided but that he thought y â— bread wine remaine after the consecration He liued 1400 yeres since And before him Ignatius Vnus panis omnibus fractus It is one bread which is brokeÌ„ for al. So Iraen who also liued 1400. yeeres since saith Eum calicem qui est creatura c. He made y t cup which is a creature his body by which he increaseth our bodies Therfore when the cup of mixture the bread whiche is broken receiueth the worde it is made the sacrameÌ„t of the body blood of Christ by which the substance of our flesh is increased nourished Hee saith after consecration it is a creature and suche a creature as nourisheth the substance of our flesh Origen who liued wel nigh 1400 yeres since saith Ille cibus qui sanctificatur per verbum Dei perque obsecrationem iuxta id quod habet materile in ventrem abit in secessum eijcitur The meate which is sanctified by the worde of God by praier as touching the materiall substance therof goeth into the belly and is cast out into the priuy Certainly vnles bread in the substance and nature of bread did remaine in the sacrament these words were too horrible to be spoken Dionisius saith Pontifex opertum panem aperit in frusta concidit The Bishop vncouereth the bread that was couered cutteth it in pieces He noteth that the loafe of the communion was of some bignesse and that the minister after consecration deuided it and gaue to euery man a portion S. CipriaÌ„ writeth Dedit Dominus noster in meÌ„sa in qua vltimum cuÌ„ apostolis participauit coÌ„uiuium c. Our Lord at the table whereat he receiued his last Supper with his Disciples with his own hands gaue not his very body very blood really but bread wine but vpoÌ„ the crosse he gaue his own body by y â— hands of the souldiers to be wounded He maketh a difference betweene that which Christ gaue vppon the crosse that which he gaue at the table At the table he gaue breade and wine vppon the crosse hee gaue his body and blood Againe he calleth the bread after consecration Panem ex multoruÌ„ granorum adunatione coÌ„gestum Bread made not of formes and accidents but of the substance and moulding of many cornes Ambrose saith Quanto magis operatorius est sermo Dei vt sint quae erant in aliud coÌ„mutentur How much more effectual is the worde of God that the bread and wine may be in substance and nature the same that they were before and yet bee changed into another thing They are changed into a Sacrament which they were not before and remaine bread and wine which they were before Chrisostome saith In similitudineÌ„ corporis sanguinis Christi paneÌ„ vinum secundum ordinem Melchisedec nobis ostendit in sacrameÌ„to He shewed vs in a SacrameÌ„t bread wine after the order of Melchisedec to bee the likenes of the body and blood of Christ What should I strande to trouble you with the rest As these say so say the other that the thinges which are seene in the sacrament are bread and wine But say they it is called bread because it was bread or because it hath a likenes of bread A pretie shift but it wil not helpe For S. Augustine saith Quod videtis panis est calix quod vobis etiam oculi renuntiant The thing that you see is the bread and the cup which thing your eyes do testify Gelasius saith Non desinit esse substantia panis vel natura vini

the receiuing of this Sacrament If any bee such a one I require hym by the body blood of Iesus Christ and by the iudge of the quicke and the dead that he come not to the Lordes table that he betraie not the sonne of God It were better he had neuer bene borne and that a milstone were hanged about his necke he throwne into y e sea Let vs not deceiue our selues God wil not be mocked He receiueth daÌ„nation y t receiueth vnworthely Let vs fall downe before our Lorde and giue thankes vnto hym Let vs say what shall I giue vnto the Lord for al that he hath giuen vnto me I wyl take the cup of saluation call vpon the name of the Lord. Let vs say O Lord our Lord how wonderful is thy name in all the world Let vs say prayse the Lord O my soule and all that is within me prayse his holy name Let vs purpose and promise amendement of our lyfe let vs goe out with Peter and weepe let vs fall at Christes feete with Marie Magdalene and with our teares washe his feete Let vs saye with Dauid I haue sinned to the Lorde Let vs saye with the Prodigal sonne father I haue sinned agaynst heauen and against thee I am no more worthy to bee called thy sonne Let vs saye haue mercy on mee O God accordyng to thy great mercie thou art my God I am thy seruaÌ„t O saue me for thy mercies sake Let vs offer vp our bodies a liuing pure holy and acceptable sacrifice to God So shall we be partakers of the death of Christ and of his resurrection Thus haue we briefly gone through the whole matter of the Sacrament of the body and blood of Christ and followed the same order which was set down First that we do in the Sacramente truely eate the bodie of Christ Secondly what is the meaning of the wordes Hoc est corpus meum Thirdely whether y â— bread remeaine in nature substance Fourthly whether it be eaten with the mouth of the bodie or by faith onely Fiftly what difference is betweene the bodie of Christ and the mysticall signes Sixtly howe we must be prepared and with what deuotioÌ„ we ought to come to receiue this Sacrament Hauing thus treated of the Sacramentes of the newe testament and said so much as is needfull for you to knowe of them both as well of Baptisme which is the sacrament of our regeneration as of our Lordes supper which is the sacrament of our refection or nourishment I will now in fewe wordes speake something of confirmation of matrimony of ecclesiastical ministerie which some call holy orders of repentance or penance and of extreme vnctioÌ„ which some of late yeeres haue called Sacraments and by ioyning these to the other haue made vp the nomber of seuen Sacramentes so haue charged the Church with fiue sacrameÌ„ts more then Christ did euer ordaine For these fiue wante either the worde or the element or both and therefore may not bee taken for true sacraments Such as haue with all their skil shewed them selues helpers and furtherers of our aduersaries yet haue plainely coÌ„fessed that they are not sacraments of Christes institution Alexander of Hales saith of confirmation The sacrament of confirmation as it is a Sacrament was not ordained either by Christ or by the Apostles but afterwarde in the Counsel of Melda Which Counsel was kept many yeres after Christ And Durandus saith of matrimonie Matrimonie in due and proper kinde of speach is no SacrameÌ„t And Bessarion a Cardinal coÌ„fesseth as it was shewed before that in due and right consideration none of these fiue may be called Sacramentes We reade saith he that these two onely Sacramentes were deliuered vs plainely in the Gospel First of Confirmation which is so called because that which was done on our behalfe in baptisme is ratified and confirmed many parentes had not such due care as they ought in the godly bringing vp of their childreÌ„ so that many children knew not whether they were baptized or no many were neuer taught what couenant was made betweene them God in their baptisme many swarued away from Christian profession and caried them selues to the fellowship of the heathens and of the sonnes of God became the sonnes of the deuel Upon this occasion the Churche of God laieth charge vpon the parentes and the witnesses of the baptizing of younge children that they teach theÌ„ the waies of the Lorde to know y e holy mystery that they haue receiued and what they haue promised and professed in baptisme that they put them in minde howe God hath called them out of the kingdome of darknes vnto his wonderfull light and to the fellowship of the saintes in light When the children of the ChristiaÌ„s were thus brought vp had learned the religyoÌ„ of Christ and to walke in the waies of Godlines they were brought to the church by their parents presented vnto the Bishop and yeeled a reason of their faith openly before the whole congregation they professed they would so beleue that they would liue and die in that faith Then the Bishop and all the people fell downe on their knees and prayed vnto God that he would continue the good thing hee had begonne and the bishop laying his hande vpon them coÌ„mended them vnto God This was the ratifying of the professioÌ„ which they made by others at their baptisme and for that cause called Confirmation Now whether it be a sacrament and when I say a sacrament I meane a ceremonie commanded by God in expresse wordes For God onely hath the authorytie to institute a Sacrament Sacraments are confirmations seales of the promises of God and are not of the earth but from heauen As Christ saith The babtisme of Iohn Whence was it from heauen or of men Chrysostome saith The misterie were not of God nor perfect if thou shouldest put any thing to it Marke and iudge your selues shal see whether this were a sacrament instituted by Christ Augustine said Accedat verbum ad elementum fit sacramentum Ioine the worde to the creature it is made a sacrament This creature or element is visible as are water bread wine The word which must be ioyned is the commandemeÌ„t institution of christ without the word and the commandement and institution it is no sacrament I protest y t the vse and order of confirmation rightly vsed is profitable and necessarie in the Church no way to be broken But all y t is profitable necessarie is not a sacrameÌ„t Christ did not commaÌ„de it he spake no word of it Looke and reade if you doubt it Christes wordes are written and may be seene You shal neuer finde that hee commanded Confirmation or that hee euer made any special promise to it Therefore may you conclude that it is no sacrament Otherwise being rightly vsed it is a good ceremonie wel ordeined of our auncient fathers The Apostles layde their handes on

crucified and his blood shed for the remission of sinnes that if wee beleeue in Christ wee are through the promise of GOD so certainely nourished in our soules to euerlasting life by the passioÌ„ of Christ Iesus our Sauiour as our bodies are truely nourished w t the creaturs of bread wine Thus Paul was brought vp at the feete of Gamaliel and instructed according to the perfect maner of the law of the fathers Thus Timothie was brought vp to knowe the holy Scripturs of a childe How are we become so superstitious Why haue we bene so delited in darkenes why is it so harde a matter to remoue vs from the errours wherein wee haue liued Why had wee rather fal downe before dombe things and worship them continue still in ignorance rather then harken vnto the worde of God Why haue we plaied y t parte of the Iewes cried Crucifige vpon our deare frendes and kinsmen vpon those whome we coulde not iustly accuse of any crime who offended vs no wayes but in that they did poynt vs to Christ and called vs to seek saluation onely in him Hereof there cannot any better cause be yeelded then this that wee were ignorantly bred vp without knowledge of God without vnderstanding of his worde The wise man saith Teach a childe the trade of his way and when he is olde hee shal not depart from it And againe Who so awaketh vnto wisedome betimes shall haue no great trauel for he shal find her sittiÌ„g at his dores Therefore wicked rulers as Iulianus Licinius Maximinus and such others haue forbiddeÌ„ that children should be brought vp in the knowledge of God They taught them to blaspheme Christ and holy men and to speake yll of them before they knewe them But let vs looke vpon our children as vpon the great blessings of god They are the Lords vessels ordained to honour let vs keepe theÌ„ cleane they are christs lambes and sheepe of his flocke let vs leade them foorth into wholsome pasture They are the seede plot of heauen let vs water them that god may giue the encrease their angels behold y e face of God let vs not offende them they are the temples tabernacles of the holy ghost let vs not suffer y e foule spirit to possesse theÌ„ dwell within them God saith your children are my childreÌ„ They are the sonnes of God They are borne a new are wel shapen in beautiful proportioÌ„ make theÌ„ not moÌ„sters He is a moÌ„ster whosoeuer knoweth not God By you they are borne into the world be careful also that by your meanes they may be begotten vnto God you are careful to traine theÌ„ in nourture and comely behauiour of the bodye seeke also to fashioÌ„ their mindes vnto godlines You haue brought them to the fountaine of baptisme to receiue the marke of Christ bring them vp in knowledge watch ouer them that they be not lost So shal they be confirmed and wyll keepe the promise they haue made wil growe vnto perfite age in Christ Of mariage I shall neede say y e lesse the matter is so knowne coÌ„mon This felowship was first ordeined by God himselfe in paradise God himself said It is not good that man shoulde be himselfe alone I wil make him an helper meete for him God which fashioned man and breathed in him the breath of life knoweth his very heart raines said it is not good it is not fit that man should be hymselfe alone Although man were in Paradise although he were in the perfection of vertue yet saith God he hath neede of a helper Christ disdayned not to be at a mariage he honoured it both by his presence by y e working of a miracle S. Paul saith Mariage is honorable in al men the bed vndefiled In al men sayth hee in the Patriarkes in the Prophets in the Apostles in Martyrs in Byshops That al the Apostles S. Iohn onely excepted were maried appeareth by Ignatius Clemens Eusebius SpiridioÌ„ was a maried Bishop yet he was therby nothing hindred nether to discharge his dutie nor to any other godly purpose Tertullian was a Priest and married as appeareth by his owne Booke written to his wyfe Gregorie S. Basils brother was Bishop of Nyssa yet married Another Gregorie was Byshop of NazianzuÌ„ yet maried neuertheles a faithful seruaÌ„t steward of y e mysteries of God Hilarie was Bishop of Poitiers yet married All these were holy and Godly and chaste in bedy and in spirit and yet were married Gregorie Nazianzene saith Mariage is worthy of praise for y e quietnes and contentation that is in it And Clemens Alexandrinus saith As well mariage as also chastity haue their peculier offices pertaining to God Chrysost saith marriage is voide of fault and is no hindrance to vertue Againe So precious a thing is matrimonie that with the same thou maiest be promoted euen to a Bishops chaire What are they then that call mariage vncleanes filthines a worke of the flesh that say it defileth a man therefore Gods ministers may not be maried How can they thus speake that haue any knowledge of y t which God hath spoken May we not worthily say vnto such despisers of lawfull matrimonie y t which S. Bernard in like case said Fingunt se amore castitatis ista dicere cum ea magis causa turpitudinis fouendae multiplicandae adinuenerint They Beare vs in hande that they speake these things for loue of chastitie where as in deede they haue deuised the same to the ende to nourish to increse their filthines Or as Augustine sometime said to y e Manichees Non coÌ„cubitum sed vt ab Apostolo longe antÃ¨ dictum est vere nuptias prohibetis Ye forbid not copulatioÌ„ but as it was loÌ„g ago forespoken by the Apostle in deede yee forbid verye marriage If you marke these fewe wordes which I deliuered it wyll easely appeare how reuerent an accompte is to bee made of that state of lyfe For if you regarde the necessitie thereof God founde it good to giue man a wyfe if the antiquitie it was ordained in the beginning of the worlde if the place in Paradise if the time in the innocencie of man If you regarde any thing the rather because of him that ordeined it God was the authour of marriage euen God which made heauen and earth and which is the father of our Lorde Iesus Christ If you seeke the allowance Christe approued it by his birth in marriage and by his presence at marriage if the dignitie it is honourable if among whome in all men of all estates of all callinges in Prince in subiect in minister in Priest and in people It is honourable in Prophetes honourable in Apostles in Martirs in Bishops Marriage is honourable in all men but whoremongers and adulterers God wil iudge Their portion shalbe with the infidels they shal bee cast into vtter

in darknes Our sauiour therefore saith The wordes y â— I spake vnto you are spirite and life To eate the bodie of Christ and to drinke his blood is not the parte of the bodie it is rather a worke of our mind And therefore S. Ambrose saith Non corporali tactu Christum sed fide tangimus We touch not Christ by bodily touching but we touch him by faith And againe Stephanus in terris positus Christum tangit in caelo Stephen being in the earth toucheth Christ being in heauen By faith therefore wee eate Christ and by faith we drinke Christ by faith wee are apparelled and clothed with Christ And this is that the Apostle saith Put ye on the Lorde Iesus Christ Let vs bee incorporate in him Let God see nothinge in vs but the image of his sonne so shall he dwell in vs wee in him Take no thought for the flesh to fulfill the lustes thereof The sonnes of God rest vpon the prouidence of God their father He giueth theÌ„ water out of the rockes hee raineth downe breade from heauen hee openeth his handes and filleth euery liuing thing w t his blessing The Prophet saith The Lorde is my shepheard I shall not want The thinges of this worlde shall haue an ende they fade away and will not continue If riches abounde wee must not set our heart vpon them but rather bee carefull for the life to come We must seeke the kingdome of God the righteousnes thereof then al these things shalbe ministred vnto vs. He doeth not forbid honest moderate forecast and prouision as if it were not lawfull for Christians to deale in matters appertaininge to the good estate of this life For he hath said vnto Timothie If there be any y â— prouideth not for his own namely for them of his houshoulde he denieth the faith is worse then an infidel again he saith no maÌ„ euer yet hated his owne flesh but nourisheth it and cherisheth it Agayne writing to Timothie drinke no longer water but vse a litle wine for thy stomakes sake and thine often infirmities In whiche speÃ©ches hee sheweth we are bonde to nourish and feede and bee carefull for our bodies Though the conuersation of the faithfull bee in heauen and they seeke after the thinges which are on high yet whiles they passe the pilgrimage of this lyfe they must needes haue the felowshippe and company of their naturall bodies the whiche they must not so weaken that thereby they shall become vnprofitable and not hable to doe seruice in the Churche of god and yet so keepe them vnder that they may be made obedient to the spirite Onely wee may not bee ouer carefull To take great care for the body is to cast away all care for the soule For they that will bee riche fall into temptation snares and into many foolish and noysome lusts which drowne men in perdition and destruction for the desire of mony is the roote of al euil which whiles some lusted after they erred from the fayth and perced themselues with many sorrowes Of this care speaketh our sauiour It is easier for a Camel to go through y â— eye of a needle then for a rich man to enter into the kingdome of God No care can satisfie the vncontented minde The righteous eateth is satisfied but the bellie of the wicked euer wanteth Hee hath enlarged his desire as hell and ladeth hym selfe with thicke clay he encreaseth that which is not his and cannot be satisfied The horse leache hath two daughters whiche cry giue giue There be there things y â— wil not be satisfied Yea foure y â— say not it is enough They care not by what meanes they make their gaynes they liue in vsurie a most fylthye trade a trade which God detesteth a trade which is the verye ouerthrow of all Christian loue They eate vp the people as they eate breade Such are the wayes of euery one that is greedy of gaine He wolde take away y â— life of y â— owners thereof They haue hardened their heart against God they doe not serue God but Mammon But their gayne shall be to their losse their mony to their destruction He that giueth his money vnto Usurie shall not dwell in the tabernacle of the Lorde nor rest vppon his holy mountayne Wee haue here no continuing Citie wee are straungers as were al our fathers before vs. If we gather riches to our selues be not rich in God he shall say vnto vs O foole this night will they fetch away thy soule from thee Then whose shall those things be which thou hast prouided Let him therefore that hath this worldes goods be as if hee had them not They are the giftes of God The Lorde giueth them and the Lorde taketh them away Settle not your hearts vpon theÌ„ As they come so wil they fade away they bee vncertaine they will deceiue you Set your desier vpon heauenly thinges seeke after the life which is to come in the lande of the liuing When wee shall see those vnspeakable ioyes wee shal perceiue that all the pleasures of this life in comparison of them were nothing Now somewhat more specially to applie the woordes of the Apostle to this present time It is now time also that wee should arise from sleepe God hath deliuered vs also from the night We may say This is the day which the Lorde hath made Let vs reioyce and be glad in it Wee may say he hath shewed his mercies towardes vs and the truth of the Lorde endureth for euer Let vs looke backe to the time late past and beholde the night of errour and ignoraunce What shall I say Where should I beginne or howe may I ende The matter is of great compasse the time I haue to speake is but shorte and I haue no delight to speake of darknes After God had deliuered the people of Israel and giuen them passage through the red sea Marie the Prophetesse sister of Aaron looked backe into Egipt There she remembred Pharao and his crueltie howe he plagued the children of God she remembred how by a mightie hande and out stretched arme hee deliuered them and wrought his wonders vpon Pharao and all the lande of Egipt She looked backe vpon the great darknes and vpon the frogges and flies and botches she behelde the waters turned into blood the killinge of the first borne of man and beast the ouerthrowe of Pharao and all his Charets in the middes of the sea And therefore she answered the men Singe yee vnto the Lorde for he hath triumphed gloriously The horse and his rider hath he ouerthrowen in the sea Euen so let vs cast backe our eies make a view of the Church Loth I am to speake of it Yet it is nedefull to say somewhat thereof that we way reioyce in our deliueraunce All thinges were done in a strang tounge the priest spake and

And againe In Christ ye are circuÌ„cised with circuÌ„cision made without hands by putting off the sinfull body of the fleshe through the circumcision of Christ Euen so is not Baptisme ante bare signe Baptisma eius saith Chrisostome etiam passio eius est Christes baptisme is Christes passion They are not bare signes it were blasphemie so to say The grace of God doeth alwayes woorke with his Sacramentes but wee are taught not to seeke that grace in the signe but to assure our selues by receiuing the signe that it is giuen vs by the thing signified We are not washed from our sinnes by the water we are not fed to eternall life by the bread and wine but by the precious blood of our sauiour Christ that lieth hid in these Sacraments Bernard saith Datur annulus ad inuestienduÌ„ c. The fashioÌ„ is to deliuer a ring when seisin and possession of inheritance is giueÌ„ the ring is a signe of the possession So that hee which hath taken it may say the ring is nothing I care not for it it is the inheritance which I sought for In like maner wheÌ„ christ our Lorde drewe nigh to his passion hee thought good to giue seisin possession of his grace to his disciples y â— they might receiue his inuisible grace by som visible signe Chrisost saith In nobis non simplex aqua operatur sed cuÌ„ accepit gratiam spiritus abluit omnia peccata Plaine or bare water worketh not in vs but when it hath receiued the grace of the holy Ghost it washeth away all our sins So saith Ambrose also Spiritus sanctus descendit consecrat aquaÌ„ The holy Ghost coÌ„meth down halloweth the water And Praesentia Trinitatis adest There is the presence of the Trinitie So saith Ciril QuemadmoduÌ„ viribus ignis aqua c. As water throughly heat with fire burneth as well as the fire so the waters whiche washe the bodie of him that is baptized are changed into diuine power by the working of y â— holy ghost So said Leo sometimes a bishop of Rome Dedit aquae quod dedit matri Virtus enim altissimi obuÌ„bratio Spiritus sancti quae fecit vt Maria pareret saluatorem eadeÌ„ fecit vt regeneret vnda credenteÌ„ Christ hath giuen like preeminence to the water of Baptism as he gaue to his mother For that power of the highest and that ouershadowing of the holye Ghoste whiche brought to passe y â— Mary should bring forth the sauiour of the world hath also brought to passe that the water should beare a new or regenerate him that beleeueth Suche opinion had the auncient learned fathers and such reuerent wordes they vsed when they entreated of the Sacraments For it is not man but God which worketh by them yet is it not the creature of bread or water but the soule of man that receiueth the grace of God These corruptible creatures neede it not we haue need of Gods grace But this is a phrase of speaking For the power of God the grace of GOD the presence of the Trinitie the holy Ghost the gift of God are not in the water but in vs. And wee were not made because of the sacramentes but the sacraments were ordeined for our sake Now for the number of Sacraments howe many there be it may seeme somewhat hard to say that it cannot be spoken without offence For mens iudgments herein haue swarued very much some haue said there are two others three others foure and others that there are seuen Sacramentes This difference of opinions standeth rather in tearmes then in the matter For a SacrameÌ„t in y e maner of speaking which the Church vseth in the writings of the holy scripture of auncient fathers sometimes signifieth properly euery such Sacrament which Christ hath ordayned in the newe Testament for which he hath chosen some certain element and spoken speciall wordes to make it a Sacrament and hath annexed thereto the promise of grace sometimes it is vsed in a generall kinde of taking and so euery mysterie set downe to teach the people and many thinges that indeed and by speciall propertie be no sacraments may neuerthelesse passe vnder the generall name of a Sacrament The sacraments instituted by Christ are only two the sacrament of Baptisme of our Lords Supper as the auncient learned fathers haue made acompt of them S. Ambrose haueing occasion of purpose to entreate of y e Sacraments speaketh but of two De Sacramentis saith he quae accepistis sermoneÌ„ adorior I begin to speak of the SacrameÌ„ts which you haue receiued And yet in his whole treatise deuided into sixe bookes he writeth but of two his booke is extaÌ„t if any man doubt this he may see it S. Augustine reckoneth them to be but two Haec sunt ecclesiae gemina Sacramenta These be the two Sacraments of the church Again he saith Quaedam pauca pro multis eademque factu facilima c. Our Lord his Apostles haue deliuered vnto vs a few sacraments in steede of many the same in doing most easie in signification most excellent in obseruation most reuerend as is the Sacrament of Baptisme and the celebration of the bodie and blood of our Lord. Thus Augustine and Ambrose vnto whom I might also ioyne other auncient fathers recken but two Sacramentes Let no man then be offended with vs for so doing wee doe no newe thing but restore the ordinance of Christ and keepe the example of the holy fathers What then Doe we refuse confirmation penance orders and matrimonie Is there no vse of these among vs doe we not allow them yes For we doe confirme and teache repentance minister holy orders and account matrimonie so vse it as an honorable state of life We visit y e sicke among vs and anoynt them with the precious oyle of the mercy of God But we cal not these sacraments because they haue not the like institution Confirmation was not ordeyned by Christ penance hath not any outward element ioyned to the worde the same may be sayd of orders And matrimony was not first instituted by Christ for God ordeined it in paradise long before But in these two we haue both the element and the institution In Baptisme the element is water in the Lords Supper bread and wine Baptisme hath the word of institution Teache al nations baptizing them in the name of y â— Father and the Sonne and the holy Ghost The Lords supper in like maner hath the worde of institution Doe this in remeÌ„brance of me Therfore these two are properly and truly called the Sacraments of the Churche because in them the element is ioyned to the word and they take their ordinance of Christe and be visible signes of inuisible grace Nowe whatsoeuer lacketh eyther of these it is no Sacrament Therefore are not the other fiue which are so reckoned and make vp the number of

them and confirmed them which were baptized of Iohn But that proueth not this confirmation that was extraordinarie it was a miracle The holy Ghost came downe vpon them and lightened their hearts by this laying on of the Apostles handes But it is not so nowe the holy Ghost doth not now descende in visible forme vpon those which are confirmed there is no such miracle wrought There is no neede that it should so be There was no commandement either to appoint it vnto the Church or to continue it vntyl the comming of Christ and the end of the worlde Therefore it is no Sacrament by the institution of Christ Hitherto of the vse Now somewhat of the abuse Nothing so good and holy but it may be abused The worde of God hath bene abused to Heresies to Necromancie to Charmes and Sorcerie and Witchcrafte The supper of the Lord was abused in y â— time of S. Paul He telleth the Corinthians This is not to eate the Lords Supper Lesse marueile then if this happen to a ceremonie Time rusteth and consumeth all things maketh many a thing to proue naught in the ende which was first deuised for good The brasen Serpent at the first was made by Moses and set it vp for good purpose But after warde it was abused The children of Israel did burne incense vnto it and therefore Ezechias brake it in pieces The first abuse in confirmation was that it was done in a strange tongue y â— no man might vnderstand what was ment Then that they receiued to confirmation such children and so young as were not able to make profession of their faith so that the infant promised he knew not what and the Bishop ratified and confirmed where there was nothing to be confirmed he set to his seale where there was nothing to be sealed These abuses were farre vnmeete for the Church of God Besides these ther was great abuse in the manner of doing For thus the Bishop said Consigno te signo crucis confirmo te chrismate salutis I signe thee with the signe of the crosse and coÌ„firme thee with the oyle of saluation Thus they vsed to doe these were their words with the oyle of saluatioÌ„ They tooke not this of Christ nor of his Apostles nor of the holy auncient fathers It agreeth not with our Christian faith to giue the power of saluation vnto oyle He that sâ—eketh saluation in oyle looseth his saluation in Christ and hath no parte in the kingdome of God Oyle for the bellie and for necessarie vses of life It is no fit instrument without commaundement or promise by the worde to worke saluation More they said he was no perfect ChristiaÌ„ that was not anointed by the Bishop with this holy oile This was another abuse For whosoeuer is baptized receiueth thereby the full name of a perfect Christian and hath the full and perfice couenaÌ„t and assurance of saluation he is perfitely buried with Christ doth perfitely put on Christ and is perfitely made partaker of his resurrection Therefore they are deceiued that say no man is a perfite Christian that is not marked with this oyle Els the Apostles and holie Martyrs were but halfe Christians because the lacked this oyle Els what hope and comfort might the pore fathers haue In what state shall he thinke to finde his childe if he die before confirmation passe without perfite Christendome verely they write thus Sine oleo Chrismatis nemo potest sisti ante tribunal christi Without y e oyle of chrisme no maÌ„ can appeare before the Iudgment seat of Christ Againe they say confirmation is more honorable then baptisme because any priest may baptize but confirmation is giuen onely by a Bishop or a suffragain So doe they giue a greater preeminence to confirmation which is diuised by man then to the holy sacrament of baptisme which Christ him selfe ordained I neede not speake more hereof the errour is so grosse so thicke so sensible and palpable Againe when they blessed or halowed their oyle they vsed these wordes Fiat domine hoc oleum te benedicente vnctio spiritualis ad purificationem meÌ„tis corporis O Lord let this oile by thy blessing be made a spritual ointmeÌ„t to purifie both soule body O Christ Iesu where was thy crosse where was thy blood and the price of thy death and passion when a drop of oyle was of power to worke remission of all sinnes to saue and defende against al the dartes of the wicked spirites and to refresh both bodie and soule Yet so were we taught so were wee lead I faine not these things The words may be seene Neither do I speake this to bring you to a misliking or loathing of our latter fathers but onely that wee may humble our heartes and giue thankes to GOD that hath brought vs out of that darkenes and giuen vs better knowledge Nowe a worde or two of the bringing vp of children and preparing them to confirmation Wherein I woulde God the olde order were duely obserued that they were instructed perfitly to know relygion theyr duetie to God and so might be brought before the Congregation and make an open profession of their faith with promise that neither tribulation nor anguish nor persecution nor famine nor nakednes nor fire nor sword nor life nor death shall euer make them denie their faith Hereof might much be spoken but I will be short The whole standeth in knowledge and in the feare of God that they may knowe God walke before him in reuerence and in feare and serue him in holines and righteousnes al the dayes of their life The Iewes are a miserable people they liue in errour they die in their owne blood yet haue they so much vnderstanding that they bringe vp their children in the knowledge of God and that knowledge they teach out of the worde of God They remember what charge God gaue them Thou shalt teach them thy sonnes and thy sonnes sonnes Therefore a father must teache his childe what God is That he is our father that he hath made vs and doeth feede vs and geueth vs all thinges needefull both for body and soule that he is our Lord and therefore we must serue him and obey him and do nothinge whereby he may be displeased that hee is our iudge and shall come to iudge the quicke and the dead and that all men shall come before him to receiue according as they haue done in the flesh He must put his childe in minde of his baptisine and teach him that it is a couenent of Gods mercie to vs and of our duetie to God that it is a misterie of our saluation that our soule is so washed with the blood of Christ as the water of baptisme washeth our bodie So must he also teach his childe the misterie of the Lordes supper what and how he receiueth there to his comfort that as the bread is broken and the wine poured out so the bodie of Christ was

woundes or diseases They be a curious sorte in searching out the life of others and slouthfull in correctynge their owne lyfe S. Ambrose saith Lauat lachrima delictum quod voce pudor est coÌ„fiteri The teare washeth awai that offence which shame would not suffer to confesse in speach The Church of God in Graecia neuer receiued it And Erasmus witnesseth it was not vsed in the time of S. Hierome Apparat tempore Hieronimi nondum institutam fuisse secretam admissorum confessionem It appeareth that in the time of S. Hierome which was foure hundred yeers after Christe secret confession of sinnes was not yet ordeined And Beatus Rhenanus a man of great readyng saith Tertullianus de clancularia ista confessione admissoruÌ„ kihil loquitur neque eam vsquaÌ„ olim preceptam legimus Tertullian speaketh nothing of this secret confession of sinnes and we reade not any where that it was coÌ„manded in times past By these testimonies of Chrysost August Ambrose by y â— obseruatioÌ„ of Erasmus Rhenanus it may appeare that this secret confession in the eare of the Priest hath not bene taken to bee necessarie and that it is not of Gods determinate appoyntment but an ordinance of man As the glose vpon the decrees something playnly confesseth Melius dicitur confessionem institutam fuisse a quadam vniuersalis ecclesiae traditione potius quam ex noui vel veteris testamenti authoritate It is better saide y â— confession was appointed by some traditioÌ„ of the vniuersall Church then by any authoritie or coÌ„mandement of the new or olde testament Nowe in a worde or two I wyll somewhat speake of sacisfaction or recompeÌ„ce for offences which we haue done wherby we satisfie make amendes to the full contenâ—ation of him that is offended Such a recompeÌ„ce the law required An eye for an eye a tooth for a tooth a hand for an hande a foote for a foote Such amends for such harme so muche for so much this was accompted due and lawfull satisfaction This is of two sortes either that which is done vnto God or that which is done vnto men We are neuer able to satisfie make amendes vnto God We must alwayes confesse that we are vnprofitable seruaÌ„ts vnworthy to stand in his presence by no meanes able of our selues to make recompence for that we haue offended him Our onely and ful satisfaction for our trespasses done against him is the blood of our sauiour Iesus Christ The thief vpoÌ„ y â— crosse called vpoÌ„ Iesus Lord remeÌ„ber me wheÌ„ thou coÌ„mest into thy kingdome He knew he had offended God but fouÌ„d not how he might make amends otherwise theÌ„ by the righteousâ—es of Christ Iesus answered him verely I say vnto thee to day thou shalâ— be with me in paradise Today that is by and by Hee refuseth hym not nor feareth hym that God wyll refufe him because he had done amisse and made no recompence but promiseth hym because he repented and beleeued that hee shal be saued Paul was throwne downe a persequutor and raysed vp a preacher What amends might he make in so short time Saint Ciprian saith Sanguis tuus O Christe non quaerit vindictam Thy blood O Christ looketh not for any reuenge And saint Ambrose Lachrimas Petri lego satisfactionem non lego I reade of Peters teares but I reade nothynge of any satisfaction he made For our whole life cannot sufficyently acquite vs from the guâ—lâ—inesse of one sinne much lesse is any man able to worke or deserue y â— forgiuenes of all his sinnes The only things that God requireth of vs wheÌ„ we haue sinned ar that we sorow for our sinnes and amende our liues So Iohn the Baptist spake to the Pâ—arisies Bringe foorth fruite worthy amendement of life So saint Paul calleth the Ephesians to make recompence for their former naughtines Cast of lyinge and speake euery man the trueth vnto his neighbour Let him y â— stole steale no more but leâ— him rather labour worke with his hands the thing that is good Other recompeÌ„ce god looketh not for at our handes But when the godly haue taken offence at any our doings that are euil wee must giue all heede to content their mindes reconcile our selues againe vnto them It hath bene an ancieÌ„t order in the Church of God that if any had openly offended the congregatioÌ„ he should come openly againe before them to satisfie them by amends There he fel downe on his knees confessed his fault wepte and lameÌ„ted for it prayed the brethren that they woulde forgiue him and would also praye vnto God to be mercifull vnto him There the whole congregation fell downe before God their heartes moulted their eyes gushed out in teares they helde vp their hands prayed together for him and gaue thankes to God that their brother which had bene lost was founde againe Such satisfaction was it which hath bene made to the Church of God The last of those which some haue of late misused and counted one of the sacramentes of the Church is Extreme vnction And this they haue founded vpon the words of S. â—ames Is ani sicke among you let him call for y â— elders of the Churche let them praye for him and anoint him with oile in y â— name of the Lord and the prayer of faith shal saue the sicke the Lord shal raise him vp and if he haue coÌ„mitted sinne it shal be forgiuen him For the better vnderstanding of which words consider that God is mercifull to the sonnes of men and sheweth foorth his mercie at sundrie times by sundrie wayes And to leaue the examples of the olde Testament in the time of the gospel he hath giuen to some y â— gâ—ft of tongues and hath made them able beinge simple men to speake the wonderful works of God in tongues which they neuer learned To somâ— he hath giueÌ„ the gift of power and of the operation of great workes By this power many signes and wonders were wrought by y â— hands of the Apostles At the word of Peter Ananias and Saphira hys wyfe fel downe dead In this power Paul stroke Elimas the sorcerer with blindnes To some he gaue the gift of healing By this S. Peter healed a man which was a creeple from his mothers wombe and said In the name of Iesus Christ of Nazareth rise vp and walke hee tooke him by the right hande lift him vp and immediatly his feete and ancle bones receiued strength They were able to make the blinde see the lame to walke the leapers to be cleane the dead to receaue life agayne For when he sent foorth his Apostles to preach Christ gaue them power against vncleane spirits to cast them out and to heale euery sicknes and euery disease These things they wrought sometimes by their shadowe as many were healed by the shadowe of Peter sometimes with their worde sometimes with

and I will confesse against my selfe my wickednes vnto y e Lord. Call to minde how you haue gotten your goods how you haue vsed theÌ„ whether you haue delighted in theÌ„ or put any confidence in theÌ„ Call to minde how you haue taken care for your Children seruantes if by your good meanes they haue bene nourtered in the feare of y t Lord. In these such other parts of your lyfe lay open your sinnes let them come forth before you acknowledge theÌ„ against yourselfe vnto the Lord say boldly because you may saye it truelye I am an vnprofitable seruant I haue not done that which I ought to haue done there is no good thinge dwellinge in mee the Law in my members hath preuailed agaynste the Lawe of my minde It can not bee but God wyl cast his eyes vpon you and wyl heare you and wil pardon the wickednes of your sinnes What wanteth in you to the fulnesse of righteousnesse is already satisfied in the rigeteousnes of Christ God hath saide and sworne As I liue saith the Lord God I desire not y e death of the wicked but y t the wicked turne from his way liue And againe if the wicked will returne from all his sinnes y t he hath coÌ„mitted al his transgressions y t he hath committed thei shal not be meÌ„tioned vnto him The Lord is ful of compassion mercy For as high as the heauen is aboue the earth so great is his mercie towared them that feare hym As far as the East is froÌ„ the West so farre hath he remoued our sinnes froÌ„ vs. Christ himselfe saith God so loued the world y t he hath giuen his only begotten sonne that whosoeuer beleueth in him should not perish but haue life euerlasting And S. Paul god setteth out his loue toward vs seeing y t while we were yet sinners Christ died for vs much more theÌ„ being iustified by his blod we shalbe saued froÌ„ wrath through him Thus in time of sicknes are we put in minde to examine and view our sins to solace our selues in y t bloodshedding of Christ Farther he that is sicke is counsailed to call to minde what any man hath trespassed him to forgiue them because God is y e God of loue and if any man hate his brother hee abideth in death and we are commanded to saye forgiue vs our trespasses as we forgiue them that trespasse against vs if we doe forgiue men theyr trespasses our heauenly father will also forgiue vs. But if we do not forgiue men theyr trespasses no more wil our heauenly father forgiue vs our trespasses That so all we which are redeemed with one price by the precious blood of the vnspotted lambe may ioyne together as partakers of one inheritance and the children of one father and so goe forewarde to one glorie by one way and become al one in Iesus Christ our Lorde In this case the good father calleth his sonne vnto him and exhorteth him in this manner My sonne harken vnto mee these be the last words which I shal speake vnto thee Thou seest in me the weakenes and decay of flesh thou shalt be as I am now One passeth before another the worlde and the beauty thereof fade away and come to an ende Trust not the worlde it wil deceiue thee walke aduisedly knowe y t thou shalt giue an accompt of thy doings For we must al appeare before y e iudgement seate of christ y t euery man may receaue the things which are done in his body according to that hee hath done whether it be good or euil Deceiue no man by wrongful dealing encrease not thy goodes by extortion nor by vsury he that giueth his money vnto vsurie shall not enter into the tabernacle of the Lorde Hee that taketh vsury of his neighbour killeth him without a sword The Lord wyll auenge it he wil not blesse yl gotten goods they cannot prosper they wyll neuer continue nor remayne vnto the third heire My sonne in all thy doings feare the Lord. If thou feare the Lord thou shalt prosper in the day of thine ende thou shalt bee blessed Medle not much with other mens busines least thou be entangled with controuersies abhorre the flanderer double tongued Let my doings which am thy father be euer before thyne eyes Those few goodes which I haue were truly gotten I haue not gathered them of the teares and heauines and vndoing or hindering of any Be faithfull to thy wife and besides her know none other Helpe thy neighbour accordinge to thy power and turne not thy face from the poore needie Be mercifull after thy power If thou hast much giue plentiously if thou hast licle do thy diligence gladly to giue of that litle Be not slowe to visit the sick whatsoeuer thou takest in hande remember the ende and thou shalt neuer do amisse As for me I haue passed the vanities and miseries of this world The Lorde hath giuen and the Lord taketh away blessed be the name of the Lord. He is the Lorde my God let hym doe with me as it seemeth good vnto hym I knowe that this shall hasten my saluatien And that Christ shalbe magnified in my body whether it be by life or by death I haue not so liued that I am ashamed to liue neither am I afrayde to die for we haue a gracious Lord. I know that if my earthly house of this tabernacle bee destroyed I haue a building giueÌ„ of God that is an house not made with handes but eternal in y â— heauens They that die in the Lord are blessed they shall rest from their labors Christ is vnto me both in lyfe and in death aduantage In such sort do the Godly prepare themselues to their iourney out of this life Then the Minister prayeth that he e may bee constant in this faith he strengtheneth him confirmeth him in it He exhorteth the sicke to commende him selfe vnto God he prayeth vnto God that he will giue his Angels charge ouer him to keepe him and defende hym that hee fall not into temptation He teacheth him to saye O lord in thee haue I trusted let mee neuer be confounded Come Lord Iesus come and take mee vnto thee Lord let thy seruant depart in peace thy kindome come I am thy sonne thine am I O saue me into thine hands O Lord I commende my spirite thou hast redeemed mee O Lorde God of trueth In this state he dyeth and hath his eyes alwayes fastened vpon God and so seeth how indeede the dead are blessed which dye in the Lord. Thus doth the Churche of God instruct all men to liue and to die and to bee in readinesse Thus ar the sicke amonge vs annointed with the inner in uisible oyle of y â— mercie of God Thus are they put in minde to haue the oyle of faith and of a good conscience and that their lampes may euer be burning that so they may enter in with the

vessels of honour and the vessels of shame the assaultes of falshood and the glory and victory of truth Here shall we see how God leadeth euen into Hell and yet bringeth safely backe how he killeth and yet reuiueth howe he refuseth the full and feedeth the hungrye howe he is the ruine of many and the resurrection of many Here may we see the wonderfull wayes and the vnsearcheable iudgments of GOD. It is a place full of terrour and a place full of all comfort In respect hereof the Prophete Dauid saith O Lorde our Lorde how wonderful is thy name in al the world Againe he saith One thing haue I desired of the Lord that I wil require that I may dwel in the house of the Lorde al the daies of my life to behold the beauty of the Lorde and to visit his Temple Hiericho was a mighty strong Towne wel manned well victualed well walled well fenced and in affiaunce thereof it withstood the whole power of Gods army Iosuah notwithstanding he had great force of armed men during the assaulte suffered no man to vse his weapon hee willed them all to walke quietly and silent without doyng violence his strength was not in the number and courage of men but onely in the Arke that is in the presence and power of God Thus it fareth oftentimes in spirituall warfares falsehood is armed truth goeth naked falsehood maketh outcries and trueth saith title falsehood is bold and truth is outfaced Blindenesse of it selfe naturally is hardy and ventrous and falsehoode is wyly and shifting When the high priestes captaines of the temple the elvers were come to lay handes on Christ he said vnto them This is your very houre and the power of darknesse Their hearts were darkened their eyes were blynded they saw not their wayes they knewe not their daungers they would not vnderstand they woulde not be taught malice and frowardnes had made them blinde therefore the feare of God was not before their eyes Herein stoode their power therfore they were bolde and sayde Let vs breake their bandes and cast their cordes from vs Therefore they sayde Wee will not haue this man to raigne ouer vs. Therefore they sayde The word that thou hast spoken to vs in the name of the Lorde we will not heare it of thee Thus cryed they because of the blindnes which was in them and because of the folly of their hearts Yet is there no souldier so stoute in defence of Hiericho as hee that thinketh his cause is good and that his doing pleaseth God well and therefore is moued thereto in conscience None so desperate and wilfull for the falsehoode and darkenes of Hiericho as such who haue zeale without knowledge as are blinde and followe their blinde guides who when they slaunder or persecute or kill others for righteousnesse sake thinke they make a sacrifice vnto God and that GOD is highly pleased with their doing Such were they that cryed against Christ Crucifie him crucifie him he hath blasphemed Therefore Christe maketh his prayer for theÌ„ Father forgiue them for they know not what they do They know not me they knowe not whence I come nor who it is that sent me they take light for darkenesse and darknesse for light Therefore the wise man saith Leane not vnto thine own wisdom do not the thinges that seem right in thine own eies There is a way which seemeth right to a maÌ„ but the issues therof are the waies of death It seemeth Catholique it seemeth holy but the ende thereof leadeth to death S. Paule saith of the Jewes If they had known the wisdome of God they would not haue crucified the Lord of glory If their eyes had beene open to see him if their heart and vnderstanding had been open to know him they had not been guilty of innocent blood they woulde not haue betrayed the Lord of glorie But Hiericho is not onely thus fensed with blinde zeale and wilfull ignoraunce but also oftentimes hath helpe of mans strength and the fauour and succour of worldly power The Aegyptians had mighty Chariots straked and barred with yron in the strength whereof they put their trust The people of Babylon built themselues a Tower as high as the Heauens to shew forth their pryde and get themselues a name Hereof Dauid sayth The kinges of the earth band themselues and the Princes are assembled together against the Lord against his Christ He sayeth not the vulgar people or a sort of Raskals onely but Kinges and Princes and they which beare authoritye in the worlde assemble them selues against the Lord and in this power they thinke they are inuincible When Moses and Aaron did the message of God vnto Pharao saying Thus sayeth the Lorde God of Israel Pharao sayd Who is the Lord that I should heare his voyce let Israel goe I know not the Lord neither wil I let Israel goe What is his power what hurt can he doe I knowe him not I care not for him Israel shall not depart my Countrey So said Nabuchodonosor who is that God that can deliuer you out of mine hands In like sort did Sennacherib king of the AssyriaÌ„s vaunt himselfe in the pride of his strength and bidde defiance against the God of Israel Thus shal ye speake to Ezechiah king of Iuda and say Let not thy God deceiue thee in whom thou trustest saying IerusaleÌ„ shal not be deliuered into the hand of the King of Asshur Haue the gods of the heathen deliuered theÌ„ which my fathers haue destroied And eueÌ„ so doeth Saint Iohn bewray the folly of Babylon She saith in her heart I sit being a Queene and am no widow and shall see no mourning In trust heereof they sayde sometymes and commaÌ„ded the Apostles that in no wise they should speake or teach in the name of Iesus They sayde We are the children of Abraham wee are the sonnes of the Prophetes They sayde we cannot erre for it is written The Priestes lippes should preserue knowledge and they shoulde seeke the Law at his mouth In trust hereof they saide Doeth any of the rulers or Pharisies beleue in him but this people which know not the law are cursed In trust hereof they haue sayde Let vs cut them out of the land of the liuing let the name of Israel he had no more in remembraunce this doctrine is schismaticall this Religion is new it hath no grounde it shall not preuayle it shall not stande Such courage haue the Citizens of this ignoraunt Hiericho taken in the strength ofmannes arme and in the helpe of worldely policy Then they fell to sworde and persequution and all kinde of tormentes and cruell death the people despayred the very electe beganne to faynte Saint Paule sayeth Wee are made a gasing stocke vnto the worlde and to the Angels and vnto men The Prophet Dauid prayeth vnto GOD against suche Arise O God mainteine thine

Lawe in their inwarde partes and write it in their hearts and will be their God and they shal bee my people and they shal teach no more euery maÌ„ his neighbour and euery man his brother sayinge Know the Lord for they shall all know mee from the leaste of them to the greatest of them sayeth the Lorde And agayne our Sauiour sayeth out of the prophet Esay They shall all be taught of God And in the seuententh of Saint Iohn he sayeth This is life eternall that they knowe thee to be the onely very God and whome thou hast sent Iesus Christ To this ende and for this cause He gaue some to bee Apostles and some Prophetes and some Euangelistes and some Pastours and teachers for the gathering together of the Saints for the worke of the ministerie and for the edificatioÌ„ of the body of Christ that we hencefoorth bee no more children waâ—ering and caried about with euery wind of doctrine by the deceit of men with craftines whereby they lay waite to deceiue Therefore doeth S. Peter cal vpon them that are of the church of god in all places that they shew foorth the mercies of God that they witnesse vnto all the world what the Lord hath done for them in filling them with all spirituall knowledge and vnderstanding Be readie alwayes to giue an answer to euerie man that asketh you a reason of the hope y t is in you There fore doeth God giue charge to his people the children of Israel to heare his Lawe and keepe his commaundements not as an ordinance that shoulde stande good but for a season whiche shoulde bee kepte onely by them but also requireth that they teache the same to their posteritie that so his great blessinges may neuer bee forgotten For thus hee sayeth These wordes which I commande thee this day shall bee in thine heart and thou shalt rehearce them continually vnto thy children and shalt talke of them when thou taryest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp Thus doeth God by promise that hee wyll giue the Spirite of knowledge and of vnderstanding vnto his people and by raysing vp labourers whom he hath sent foorth into his viniarde Prophetes Apostles Euangelistes and pastours and teachers and by his earnest commaundement that we giue eare to his woorde and speake of his wonderfull kindenesse shewed vnto vs and our forefathers make it appeare howe needefull a thinge it is that we knowe his will Without this knowledge we cannot loue hym as our father we can not feare him as our Lorde But when wee see the miserable blindenesse and ignoraunce in all places abroade what hope may wee haue to see Hiericho suppressed and quite ouerthrowne It cannot be but great inconueniences shall followe in the Churche of God as confusion of order and dissolution of life to the indangering of the state vnlesse by godly care of the Magistrates some helpe be prouided This care must shewe it selfe in remouinge blinde watchmen whiche haue no knowledge who are but dumme dogges that can not barke who lye and sleepe and delight in sleeping These greedye Dogges can neuer haue enough sayeth the Prophet Esaye Non residence and absence from their cure is a fault that woulde bee amended in the Sheapheardes of the Lordes flocke Though they be neuer so able to instructe and therefore worthie to haue the roumes in the Churche yet if they haue not a desire to do good if they feede not Christes sheepe if they be strangers to the people of their chargeâ— if they bee not at hande to giue their flockes their bread in due season what let may there bee but that ignorance and blindenesse shall growe and encrease in the people Another fault no lesse hurtfull to the Church of God is the sufferinge of pluralities when one man taketh the profite of two or more benefices whiche is not worthye of one These Non residents and pluralitie men teache not they knowe not nor care for the People of their charge they haue brought this confusion and shame into the house of God They are blinde guides they are the darkenesse of the world Against those whiche are suche GOD sheweth his heauy displeasure My Sheep sayeth he wandred through all the mountaines and vpon euerie high hill yea my flocke was scattered through al the earth and none dyd seeke or searche after them And againe Neither did my shepheards seeke my shepe but the shephardes fedde themselues and not my sheepe And by the Prophet Ieremie he saith They that shoulde minister the law knew me not And againe The Pastours are become Beastes and haue not soughte the Lorde therefore haue they none vnderstandinge and all the flockes of their pastures are scattered These either bee a remnant of the wicked Inhabitantes of Hiericho that resist the passage of Gods people towardes the land of promise or suche as haue forgotten the commaundement of the Lorde and haue giuen themselues to doe the sinnes of the people whom the Lord gaue ouer vnto them These be they that seeke the restoringe of Hiericho the ouerthrow of Hierusalem therefore the curse of God wyll fall vppon them the blood of Gods people shall be required at their handes because they bring the abhomination of desolation into the holy place because they suffer Christes flocke to perishe for lacke of knowledge and to be caryed away after euery wynde of false doctrine God graunt al such that they may see with their eyes and vnderstande in their heartes and knowe the gratious goodnesse of the Lorde that the people bee not through their negligence like Horse and Mule but that they may descerne betweene darkenesse and lighte and betweene Hiericho and Hierusalem that they may bee able to giue a reason of the faith whiche is in them and that they may teache the same vnto their Children So shall we be builte vpon a rocke so shall we stande as firme as mount Sion so shall wee neuer be confounded The thirde meanes to stay the buyldynge of Hiericho is to bee thankefull for the benefites whiche God hath bestowed vpon vs and in suche sorte to leade our life that it may appeare wee bee his seruants To this ende God hath giuen his holye worde and to this ende hath he left his holy sacraments that we should be put in minde of his kindenes and not become vnmindefull or vnthankefull and so receiue his grace in vayne But you wil say What thanks shall I giue Some leade me one way and some another some saye heare is Christe some saye there is Christe I know not nor wherefore nor howe to yeelde thankes Hereto a short answere can not suffice and a long woulde be tedious Let vs call to remembrance the Lesson that was giuen vs in this place on Sunday last Let vs search the scriptures Esay the Prophet saith To the Law and to the testimonie if they spake

Pharisies and priests offended eueÌ„ of malice the poore people only of ignorance and simplicity Woe be vnto you Scribes Pharisies that haue taken away the keies shut vp the kingdom of God before the people and neither wil you enter in your selues nor suffer others that wold gladly enter But as for the people he had compassion on them for that he sawe they were forsaken and perished euen as sheepe without a heard that they had a certaine zeale of God although not according to knowledge that they fell into the pitte not of wilfull malice but onely because they followed the blynd guydes that fell before them that they were Gods haruest and lay abroade and were lost no man would take the paines to fetch them in Saint Paul was not only lead away by ignorance but also was a most earnest persecuter of the Church of Christ yet was he a portion of Gods haruest And therfore assoone as GOD had striken him downe from his horse he knew he had done amisse and cryed out Lord what wilt thou that I do and after he writeth of him selfe God hath had mercy and taken me to his grace because I knew not what I did Many there were that cried out vpon Christ crucifie him crucifie him after when he hung vpon the crosse nodded their heads vpon him made mowes at him did him al maner of spite vilany yet pertayned they to Gods haruest and afterward as it is credible were crucified for him shed their blood for him themselues Euen so are there euen at this time many that of ignoraunce persecute the Gospel of Christ as it were crucifie Christ againe which if they felt indeede that it were the Gospell of God they would not so litle regard their owne saluation God make them to bee of his haruest and send out labourers to fetch them in Whensoeuer we begin to feele a lacke within our selues and can suffer our selues to be infourmed and taught by the Spirit of God then may we be assured God wil take vs for his haruest Plato the olde Philosopher imagineth that the god Loue was borne of the Ladie ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ that is to say Madame lack or necessity For no man loueth a thing before he feele himself stand in neede of it so loue is the Childe and lacke or neede is the mother Saint Augustine writeth of himselfe that before he became christened a friend of his offered him the Scripture to looke vpon but he after he had read a litle because he felt in himselfe no lacke of it he despised it and â—long it from him Afterwarde he beganne to finde much follye in himselfe and because he could see no redresse he fel to weeping and prayer In the middest of his mourning and groning he heard a voyce Tolle lege tolle lege Take vp and reade take vp read He marueiled much what it should be At the last he tooke vp a booke that lay by him of Paulos Epistles and the first wordes that he set his eies vpon were these Induimini dominuÌ„ Iesum ChristuÌ„ Put ye on the Lord Iesus Christ S. Hierom writing vpon the prophet Nahum saith In aduentu Messiae populus qui fuerat consâ—pitus sub magistris excitabitur ibit ad montes scripturaruÌ„ What time Messias shal come the people that were lulled a sleepe in ignorance by such as should haue been their teachers shal awake and get them forth to the mountaines of the Scriptures And Chrisost vpon the Genesis Si desit ministerium hominis ipse Dominus superne illustrabit mentem nostraÌ„ If the ministery of man be waÌ„ ting the Lord himself wil lighten our mind froÌ„ aboue And Christ in the Gospel of S. Iohn saith My sheep heare my voice follow me they wil not follow a stranger but flye froÌ„ him And to conclude whosoeuer feeleth a lack within himself can suffer himselfe to be informed taught by the spirit of God he may be assured God wil take him for his haruest Thus was the haruest great the laborers very few the scatterers wasters almost infinite This was the state of the Church at the coÌ„ming of Christ Euen likewise in these our dayes Christ our sauiour hath gone abroad in progresse and done marueilous cures shewed strange miracles amoÌ„g his people hath caused his gospel to ring throughout the world And as he said then eueÌ„ so may it now be said Messis multa The haruest is great marueilous forward yea euen there where as no worldly hope of haruest could haue beene Many there are that hunger thirst after the kingdome of God which is the knowledge of his Gospel many that are yet greene ignorant many that lie by the way side and yet haue gathered no root many that as yet are but tares and darnell I meane blinde and obstinate but when Gods holy will shalbe may be turned into good corne and pertaine to his haruest But the laborers are few I say not there be but few Cardinals few bishops few priests y t shold be preachers few Archdeacons few ChaÌ„celors few Deanes few prebendaries few vicars few parish Priests few monkes few friars For the number of these is almost infinite Gregory Nazianzene in his time complained at the multitude of Priestes and saide they were almost as many as the rest of the people And Iustinian the Emperor in his time was faine to restraine y e number of theÌ„ to giue coÌ„mandement that in one cathedral Church there should neuer be aboue 60. priests 100. deacoÌ„s The like order was takeÌ„ in a general couÌ„cel for the abating of the multitude of monks friars And in the booke called opus tripartitum ioyned to y e councel of Laterane these words were written Totus fere mundus obloquitur scaÌ„dalizatur de multitudine religiosorum pauperuÌ„ qui introierunt in mundum qui non iam religiosi sed trutannij vocantur Welneare y t whole world crieth against is offeÌ„ded at the great multitude of begging monkes friars whiche are entred into the world nowe for their behauiour are called not religious men but varlets These be the wordes of the Councel The number of these is great but alas the number of labourers is very smal And yet they giue a shewe to the worlde that they be pastors and feeders of the flocke that they be the fathers of the people that they bee the teachers of the multitude that they be the labourers in the haruest that the whole Catholike Churche stayeth altogether vpon them They giue the Bishop of Rome these titles that hee is the onely key of Christian faith that he is greater then the Apostles for that they could erre and he cannot they say he is Christes Uicar whereas indeede to any mans sight Christ may be contented to be his Uicar They say he is no bare man but a god as

a potion shewed him not what was in it began to chafe and take on with him why said he heale not me as thou wouldest heale an oxe or a horse but shew me what thou giuest me what are the ingredients and wherefore thou giuest it me Euen so must the people bee healed of their errours they must know what is giuen them and wherefore Fides saith Bernard suadenda est non imponeÌ„da Faith may not be compulsed by force or rigour but gently brought in by perswasioÌ„ For forced faith is no faith Saint Paule saieth Faith commeth by hearing hearing by the word of God And therefore it is wel obserued by the wise politike father S. Ambrose that the church of Christ was not gathered by the law but by faith Basil saith If you wil haue Gods wisedoÌ„ take place al your worldly wisedome must be set a parte And in like sort Hillarius Humanis operib extructa noÌ„ permanent aliter aedificanda Ecclesia aliter custodienda est c. Things that be set vp with mans workmanship saith Hillary will not endure the church of God must otherwise be buylded and preserued for the foundation of it must be layde vppon the Apostles and Prophets The church being thus built by God that is to say by the doctrine of God shall neuer fall I speake not this against all ciuil and honest lawful policie for I know it is the gift of God without the which nor common state nor the Church can be mainteined But this seemeth to haue byn the meaning of these olde Fathers that in the building of Gods church y e preaching of Gods worde must goe before to quiet mens consciences and wisedome pollicie like handmaides must follow after For this honor prerogatiue God claimeth onely to himselfe that his Church must bee built vpon the foundation of the Apostles and Prophets Which if it be otherwise built Nisi dominus aedificauerit domuÌ„ in vanum laborauerunt qui aedificant eam Vnlesse God himselfe build vp the house they sweat and labour but in vain that set it vp Thus Christ at the beginning gathered his Church not by lawes of men but against all law policy by the preaching of his word God might haue instructed Cornelius by the Angell that appeared to him as it appeareth in y e Acts of the Apostles but he woulde not so but sent Peter to him that he might be instructed by the mouth of a Preacher Hee might haue taught Paul after he had striken him downe from his horse when he appeared to him said Ego sum Iesus queÌ„ tu persequeris I am Iesus whoÌ„ thou persecutest But he would not so but rather left him to be taught by Ananias And as it appeareth in the Actes of the Apostles at the preaching of Peter 3000. people were conuerted wonn in one day that it might appeare by what tooles and with what workemen God woulde haue his haruest set forward Nowe let vs beholde the present state of our countrey These wordes of Christ our Sauiour were neuer more true then we find them now in these our dayes The haruest is great the labourers very fewe the poore people lyeth forsaken and left as it were sheepe without a guide the afflicted in conscience haue no man to quiet them they growe wilde and sauadge as it were a people that had no God they are commaunded to change their religion and forlacke of instruction they know not whither to turne them they knowe not neither what they leaue nor what they should receiue Some other defie and spit at the holy gospel of our Sauiour Christ and refuse the CouenaÌ„t of euerlasting life Some other for lacke of knowledge followe after wilfull blinde maisters and become Arrians or Pelagians and thus they blaspheme the sonne of God Some other giue themselues ouer to their owne affections and as he saith reioyce and triumph in their filthinesse without feare of God without conscience of sinne and so treade downe the blood of the testament vnder their feete and this do they for lacke of teaching because they haue not learned men and preachers to shew them what they should doe O saith our Sauiour Christ the good shepheard and Bishop of our soules my haruest is beaten down and lost and there is none that wil goe abroade and saue it My people run headlong to their own destruction not of malice but of verye simplicity onely because they are not taught because they know not my father nor me Alas it is not my fathers will that anye of them should be lost They be our brethren they be the flocke of God they be the haruest they are bought with great price I beseeche you euen for that blood that was shed and spent for them and vs al let vs not despise them If the kingdome of God be not worthy to be promoted yet the kingdome of Satan is worthye to be ouerthrowne Now is that acceptable and ioyfull time come amongst vs euen nowe God hath visited his people now the haruest is greate and plentious Al the world this day longeth and groneth after the Gospell Let vs therefore altogether directe our prayers to the Lord and master of the haruest Wee beseeche thee most mercifull father for thy sonne Iesus Christes sake as thou hast plentifully encreased thy haruest brought it to a ripenes in these our dayes so sende out labourers to get it in that it be not spilt Gather in al thy sheepe that lie straying w tout a heard Lighten the heartes of thine aduersaries that they may know the time of their visitation and see that blessed hope whereunto thou haste called them That all the worlde with one mouth and one minde may know and gloryfie thee the onely true and lyuinge God and thy sonne Iesus Christ to whom with thee and the holy Ghost be al honour and glorye Amen Luke 11. vers 15. But some of them saide he casteth out deuils through Beelzebub the chiefe of deuils c. THat it may please God so to order both my vtterance and your vnderstaÌ„ding that whatsoeuer shalbe spoken or heard may turne to the glory of his holy name and to the profite and comfort of his Church before I enter into the exposition of these wordes I desire you to call vpon our gracious God with your earnest and harty prayer And heere I commende vnto you the good estate of Gods holy and catholique Church and therein the Queenes most excellent maiesty by the especial grace of God Queene of England Fraunce and Irelande defender of the true ancient and Apostolique faith and the highest gouernour next vnder God of this Churche of England c. That as God of his mercie hath marueilously preserued her to the possession of her righte to the great comforte of all our her subiects heartes and to the reformation of the Church so it may please him to ayde and encrease her with his holy spirite to the continuance

torments no fire no fagot haue euer weakened the cause of the Gospel Tertullian saith Plures effiâ—imur quoties metimur the more we be cut downe the more we encrease These be their arguments this is their logique they haue no liking to trie the matter by Scripture by doctours by Councel or by the practise of the most ancient Churches and if they make any pretense of likinge such tryall they doe it for some other hidden purpose to moue mutinies and disquiet that they may woorke their practises whiles mens heades are occupied and busied with talke of such matters Pirrhus a lustie gentleman and Kinge of Epyrus when he first tooke Counsell with hys Nobles to wage warre against the Romanes heard saye hee might soone conquere them for that they were nothinge else but a sorte of wilde and harbarours people but afterward when he came to the view of the Romanes army indeed and sawe their Captaines and Souldiers wel appoynted and their flagges and standardes in good order mary quoth he whether these men be barbarous or no I cannot tel but wel I wot their behauiour and the order of their campe is not barbarous So what accompt soeuer men make of this doctrine that god be thanked is taught this day yet whosoeuer shall come neere view it well and try it to the vttermost and shall finde that al thinges are done seemely and orderly according to the olde doctours to the Apostles and to the primatiue Church of Christ shall fall downe to the grounde and confesse that the order and maner therof or any thing that is taught therein is not hereticall Saint Iohn Baptist sent his disciples to Christ to knowe whether hee were the true Messias or no or els whether they should looke for another Christ made them answer Go and shewe Iohn what thinges ye haue hard and seene the blinde receiue sight the halte goe the lepers are clensed the deafe heare y e dead are raised vp y e poore receiue the Gospel For these tokens were sufficient to make Iohn vnderstande that Christ was the true Messias Euen so if a man stande in doubte of this Religion whether it bee of God or no let hym but consider think with himselfe thus a great number of errours are now reuealed superstition is remoued idolatrie is taken away the Sacramentes are rightlye and duly vsed the dombe speake the blinde see the poore afflicted mindes receiue the Gospell the prayers are in such sort as the people may take profit and comfort by them God giue vs grace to know how great neede we haue to pray that in all places we may lift vp cleane handes and heartes vnto God and cal vpon him in spirit and truth If this be heresie then alas what is true religion Can these bee done by the power of Beelzebub Can the deuil reforme errours remoue superstion take away idolatrie cause the Sacramentes to be directly vsed the dombe to speake the blinde to see the poore to receiue the Gospel the people to take fruite and comfort by their prayers O good brethen this is the worke of Gods right hande the kingdome of God doubtlesse is come vppon vs the prince of errour is put to silence the readinesse of the people vniuersally in al places is marueilous kinges and princes suffer themselues to be led captiues to the obedience of Christ They that before were enemies and persecutours of this doctrine are nowe contented to yeeld their bodies liues for y t defence of the same and to be short al the world this day cryeth and groneth after the Gospel And al these things are come to passe at such time as to any mans reason it might seeme impossible when al the world the people priests princes were ouerwhelmed with ignoraÌ„ce wheÌ„ the word of God was put out of sight when he that tooke vpon him the generall rule of altogether was crept into y e holy place had possessed the coÌ„science of man as if he had bene God and had set himselfe aboue the scriptures of God gaue out decrees that whatsoeuer he should do no man shoulde finde fault with him when all schooles priests bishops kings of the worlde were sworne to hym that whatsoeuer he tooke in hand they should vphold it when he had chosen kings sonnes brothers to be his Cardinales when his Legats espies were in euery kings councel when nothing could be attempted any where but he by by must haue knowledge of it wheÌ„ whosoeuer had but muttered against his doinges must straight waies haue bene excoÌ„municate put to most cruel death as Gods enemie when no man could haue thought there had bene any hope that euer these dayes should haue bene seene that God of his mercy hath giuen vs to see when al things were voide of al hope and full of desperation Euen then I say euen then contrarye to all mans reason God brought all these thinges to passe Euen then God defeited their policies not with shielde or Speare but only with the spirit of his mouthe that is with preachinge of the Gospel There is no counsel agaynst the Lorde the deuils were cast out by the powre of God This is the day which y e Lord hath wrought to thee o Lord y e prayse hereof is due thou hast turned our mourning into ioy thou hast put to sileÌ„ce y e spirit of error thou hast inflamed y t hearts of thy people thou hast brought princes kings to the obedience of thy sonne Iesus Christ thou hast opened the eyes of y e world to espy out to cry for y e coÌ„fort of y e gospel WheÌ„ al things were in dispaire yet thou didst reserue vnto thy selfe one litle sparkle y t should inkindle agayne light in thy church y t shoulde remoue rubbish fylth out of thy teÌ„ple whose hart should euer be in thy haÌ„d who should do that that good is in thy sight should walke in y â— wayes of her father Dauid This is the hand power of God this is the Lordes doing and it is marueilous in our eyes God giue vs grace to haue these things euer before our eyes that we neuer be vnthankfull Now for al these graces y t God hath so plentifully powred vpoÌ„ vs let vs coÌ„sider what kindnes ought to be rendred on our part O Israel O my people saith almighty God what thing is it y t I require of thee but onely that thou loue me walk in my wayes this is our homage this is our dutie this shalbe loked for at our hands The grace of god saith Paul y t bringeth saluation vnto al meÌ„ hath appered techeth vs y t we shold liue soberly righteusly in this preseÌ„t worlde looking for the blessed hope appearing of the glory of the mighty god and of our sauiour Iesus Christ Such in olde times was the life of all them that professed the name of Christ Tertullian of his

that followeth mee shall not walke in darkenesse but shall haue the light of life So spake Almightie GOD to his people Take heede that you doe as the Lorde your GOD hath commaunded you turne not aside to the right hande nor to the lefte Thou shalt not doe the thing that seemeth right in thine owne eyes Thou shalte not followe the zeale of thine owne heart Thinke that thou maist be deceiued dispose thy selfe to hearken to the voyce of the Lord whatsoeuer he shall commaund thee that onely shalt thou doe For my thoughts are not your thoughtes neither are your wayes my wayes saith the Lord For as the heauens are higher theÌ„ the earth so are my waies higher theÌ„ yourwaies my thoughts aboue your thoughts The will of y e Lord is the only measure whereby all trueth must be tryed Heereunto the Prophet Dauid humbleth himselfe and speaketh vnto GOD in this manner Lighten mine eies O lord O teach me to do thy wil teach me to follow it to practise it Hereof S. Paul speaketh Vnderstand what the will of the Lord is Leaue the pretence of zeale leaue the deuotion of your owne heart rest not vppon the will of your forefathers nor of flesh blood Learne to feele and taste the will of God it is good and gracious and merciful thereby direct your steppes therein shall you finde the possession of life We were drowned in darkenesse sayth the Apostle yet thought we had the light I my selfe saith hee was a blasphemer and did persecute the Church of God I followed the way of my fathers I had a great zeale and thought I did well but the way wherein I walked was slippery the light was darkenesse I delighted in vanitie and had pleasure in leasings I was blinde yet perceiued it not and therefore was my blindenesse and miserie so muche the more But now is our Saluation come neere vnto vs our bodies are made the Temples of God and his spirit dwelleth within vs. We haue the woorde of life put both in our mouth and in our heart the kingdome of God is in the middes amongst vs. The Sonne of God calleth vnto vs Come vnto me al ye that trauel and be heauily laden and I wil refresh you S Iohn saith We haue looked vpon and our hands haue handeled the worde of life And againe The word was made flesh and dwelt among vs and we saw the glory thereof as the glory of the only begotten sonne of the Father full of grace and of trueth So neere is the Lorde to them that seeke him So neere vnto vs is our saluation When Dauid heard the voyce of the Lorde he awaked and rose vp hee gaue thankes vnto God and powred out his heart before him saying O Lorde our Lorde howe wonderfull is thy Name in all the worlde And againe Prayse the Lorde O my soule and all that is within mee praise his holie Name When the Apostles hearde this voyce of the Lorde they were awaked they forsooke all they had they tooke vp their Crosse and went ouer all the worlde preaching the Gospell of saluation When Paul heard the voyce of Christ from heauen aboue he fell flat on the earth and being astonied sayde Lord what wilt thou that I do I am thy seruaunt and the sonne of thy handemayde make me to doe that thou commandest me to doe Then coulde neither life nor death nor Angels nor Principalities nor Powers nor thinges present nor thinges to come nor height nor depthe nor any other Creature separate Paule from the loue of God whiche is in Christ Iesus our Lorde then hee esteemed not to knowe anye thinge sauing Iesus Christ and him crucified He brake his sleepe rose vp and went forwarde In like manner the Prophet Esay stirreth vp Hierusalem Arise be bright for the light is come and the glorie of the Lorde is risen vppon thee Knowe thy time and the day of thy visitation awake thou that sleepest and stande vp from the dead for the Sonne of God hath shined ouer thee The Apostle therfore saith It is nowe time that wee shoulde arise from sleepe We are the children of God we are the children of the trueth we are the sonnes of the Prophets we are they whom GOD hath chosen out of the worlde Whosoeuer putteth his hande to the plough and looketh backe is vnmeete for the kingdome of heauen These thinges are sent for our vnderstanding GOD hath giuen his worde vnto vs. We haue seene the workes of God the doumbe to speake the deafe to heare the blynde to see the lame to goe the dead to rise and come out of their graues the Sunne to be darkened the earth to quake rockes to rent and the Diuell to confesse the Sonne of God for he was forced to say Thou art Christ the Sonne of God Nowe doth the kingdome of heauen suffer violence The night is passed the daye is at hande we haue slumbered enough in ignoraunce it is nowe time we knowe the blessinges which GOD hath bestowed vppon vs it is time wee shoulde be thankefull and awake out of the sleepe of forgetfulnesse that wee humble our selues vnder the mighty hande of God and dreame no more of our owne strength our conscience is charged we cannot pleade ignoraunce it is time that we rise the mercie of God the aboundaunce of his blessing the feare of his iudgement the regarde of our saluation so requireth Let vs cast away the workes of darkenesse they bee vnfruitefull lothesome and horrible They darken the hearte and blinde the conscience hee that doeth them shall bee cast into vtter darkenesse Let vs bee afrayde let vs be ashamed hereof such things are not fit for the children of light Let vs put on the armour of light God hath chosen vs to bee his Souldiers and hath called vs foorth into the fielde Our fight is not against fleshe and blood but against the Diuell the Prince of this worlde and the Father of darkenesse hee rampeth like a Lyon and lyeth in waite and seeketh whom hee may deuour All the vanities of this life our bodies our owne heartes conspire against vs the fight is terrible the daunger great Let vs not be vnprouided let vs not stande open to the stroke of the enimie Let vs take vnto vs the whole armour of God let our loyues be girded with beritie let vs put on the shielde of Faith the brestplate of righteousnesse the sworde of the spirit the helmet of saluation These bee the weapons of righteousnesse these be the armour of light Let vs not feare to declare the truth though thereby wee shoulde daunger our life Let vs bee faithfull vnto the ende let it appeare that the weapons of our warfare are not carnall but mighty through God to cast downe holdes and imaginations and euery hie thing that is exalted against God so shal our armour be complete so shall we shewe glorious in the fielde and be terrible to the enimie

dronkennes chambering wantonnes strife and enuying They be the vnfruitfull workes of darknes the way of them leadeth vnto damnation But put you on the Lord Iesus Christ If we beholde our selues consider our owne nakednes we shall find y t by nature we are nothing els but the childreÌ„ of wrath Who can cal that cleane that is conceiued of vncleane seede Dauid saith Behold I am conceiued in sinne my sinnes haue ouer gone my head there is no health in my flesh NoÌ„e that liueth shalbe iustified in thy sight who can vnderstand his faults Clense me from my secret fultes Iob saith Verebar omnia opera mea I stood in feare of al my workes knowing that thou wilt not iudge me innoceÌ„t Again The starres are vncleane in his sight How much more man a worme euen the sonne of man which is but a worme In like sort saith Esaie We haue al bene as an vncleane thing and all our righteousnes is as filthie cloutes Our vertue our holines our fasting our prayers are filthy wheÌ„ they come to his sight Wee can not say our heart is cleane Wee can not say wee haue not sinned God hath shut vp al in vnbeliefe that hee may haue mercie vppon all That is borne of the flesh is flesh The sperit fighteth against the flesh and the flesh against the spirit Open shame belongeth to vs and to our fathers Cursed is hee that abideth not in al thinges that are writen in the booke of the law And whosoeuer offendeth in one is made guiltie of all the commaundementes When the miserable and writched soule boasteth it selfe sayinge I am rich and increased with goods haue need of nothing the spirit of God maketh answere Thou art wretched and miserable poore and blinde and naked Thou hast nothing to put vpon thee to couer thy shame I counsell thee to buy of me golde tried by the fire that thou mayest be made rich white rayment that thou mayest be clothed that thy filthy nakednes do not appeare and anoint thine eies with eie salue that thou mayest see The same spirit in the Apostle giueth this counsell that wee put on vs Iesus Christ Let him couer vs with his body and with his blood as with a garment his blood hath clensed vs from al our sinnes Hee is the lambe of God that taketh away the sinnes of y e world Hee is become vnto vs wisdome and righteousnes sanctification redemtion S. Hierome saith Sâ— merita nostra consideremus desperandum est If we weigh our owne deseruings if we appeare in our owne apparel wee must dispaire And Basil saith Qui non fidit recte factis nec sperat ex operibus iustificari solam habet spem salutis miserecordias domini Hee that trusteth not to good deedes nor hopeth to be iustified by his workes hath no other hope of saluation but by the mercies of the Lord. Let vs therefore put on vs Iesus Christ Let vs couer vs vnder his apparell as Iacob couered him selfe vnder the coat of his brother Esau so let vs present our selues before our heauenly father The phrase of puttinge on is vsuall wherby he meaneth we must be wholy clad possessed with Christ In like phrase it is said in the twelfe of the reuelation There appeared a great wonder in heauen a woman clothed with the sun And in the 104. psalm My soule prayse thou the Lorde O my God thou art exceeding great thou art clothed with glory honour And which couereth himself with light as with a garmeÌ„t And to the Colos Put on tender mercie kindnesse humblenes of minde meeknes long suffering Chrisostome saith Dominum ipsum quod horribile est vestimenti loco tradit Behold hee giueth vs Christ to be put on as a garment which is a hainous thing to be spokeÌ„ It passeth al sence of nature it passeth the iudgement of flesh and blood Here remember these wordes may not be taken as if christ were a material earthly coate made of cloth to couer our bodies they are spiritual words haue a spirituall vnderstandinge Chrisostome saith Omnia tibi factus est Christus mensa vestimentum domus caput et radix Christ is become all thinges for thee thy table thy garment thy house thy head thy roote Origen saith verbum dei et caro dicitur et panis et lac et holera The worde of God is called flesh and bread milke and herbes-Nazianzen also saith QuemadmoduÌ„ dominus Iesus appellatur vita via panis vitis lux vera et mille alia ita etiam appellatur gladius After the same maner as our Lorde Iesus Christ is called the lyfe the way the bread the wine the true light and a thousand things else so is he also called the sword He is spiritually a table a garment a house a roote a head flesh milke herbes the waye the light a sworde bread or drinke we dwel in hym spiritually wee are clothed with hym spiritually We grow out of hym and walke vpon hym and are made one with him euen members of his bodie spiritually We do spiritually eat him and drinke him wee liue by him spiritually wee eate him by hearing and digest him by fayth Origen saith appallatur panis vitae vt habeat gustus animae quod degustet he is called the bread of lyfe that the soule may haue whereon to feede O brethren O that wee had senses to feele this foode that we could sauour of the breade of lyfe and taste and see how sweete the Lorde is hee that thus tasteth of this breade shall liue for euer Chrisostome saith Dentes inserimus in earnes Christi We thrust our teeth into the flesh of Christ And CipriaÌ„ Intra ipsa vulnera redeÌ„ptoris nostri linguam figimus We fasteÌ„ our tonge within the woundes of our redemer These be vehement and spirituall kinde of speeches to raise vp our senses and to teach vs to feele the vnspeaeable sweetenes of this heauenly feeding Likewise said Bernard Desidero totum Christum videre et tangere et non id solum sed accedere vsque ad sanctum vulnus lateris eius ostium arcae quod factum est in latere vt intrem totus vsque ad cor Iesu I desire to beholde whole Christ to touch him not so onely but also to come to the holy wound of his side which is the doore that was made in the side of the arke that I may enter wholly and go in euen vnto the heart of Iesus Thus are we taught to lifte vp our heartes and to seeke those thinges which are aboue where Christ sitteth at the right hand of God Why shoulde we then followe the fleshly errour of the Capernaites why shoulde wee bee so insensible in heauenly things Let vs haue some feeling hereof in our heart Salomon saieth The wise mans eies are in his head but the foole walketh

the people hearde they knewe not what No man coulde say Amen to their prayers The matters were such that he might be reconed happie which heard them not They abused the Church of God with vaine fables If you doubt hereof rede their Legendes and festiuals They know this they acknowlege it It might well be spoken of them which Hillarie said Sanctiores sunt aures populi quam corda sacerdotum The eares of the people are more holy then the hearts of the Priests I beseech you marke the fourme and fashion of their prayes To the blessed virgin they sayd Aue Maria salus et consolatrix viuorum et mortuorum Haile Marie the sauiour coÌ„forter both of quick dead And agayne O gloriosa virgo Maria libera nos ab omni malo et a paenis inferni O glorious virgin Mary deliuer vs from al euil froÌ„ the paines of hel Agayne Monstra te esse matrem shewe that thou art a mother They cal her Regina Coeli domina mundi vnica spes miserorum Queene of heauen Lady of y â— world the only hope of them that be in miserie It were tedious and vnpleasant to recite the like their blasphemies Howe did these men accompt of the crosse and passion of Christ What leaue they to be wrought by the price of his blood To speak nothing of the multitude of their intercessours and patrones of their false miracles of their deceiueable merits and workes of supererogation how fowle a kinde of Idolatry was it to worship the image with the selfsame honour wherwith they worshippe the thing it selfe that is represented by the Image As if the thinge it selfe bee worshipped with godly honour then must the Image thereof bee worshipped with godlye honour The holy Scriptures which are the light to direct our wayes and the power of God to saue our soules wer hid vnder a bushel Whosoeuer built him selfe and his faith vpon them was adiudged an Heretike Marriage was forbidden and fornication suffered They did not onely deuoure widowes houses but drew to them selues the fat of the land by pretence of their long praiers I spare your chaste and godly eares otherwise I were able to rehearse many their foule abuses and workes of darkenesse Yet will I shewe you one of their night-birdes lately hatched in the nest of all superstition It is the Agnus dei heere it is It was latelie consecrate by the holie Father and sent from Rome They teache that by the vertue of their consecration or rather coniuration and blessing these little thinges haue power to defende the faithfull from lightening and tempest O merciful God what hath the Pope to doe with the lightening what can a piece of waxe preuaile to the staying of a tempest The Lorde of heauen and earth it is hee that sendeth forth lightnings and raiseth vp tempestes Fire and haile snowe and vapours stormie winde execute his woorde God will sende foorth his lightening and consume them Beholde saith Ieremie the tempest of the Lorde goeth foorth in his wrath and a violent whirle winde shal fal downe vpon the head of the wicked O what a shepheard is he that nowe in this light of the day thus mocketh and deceiueth the lambes and sheepe of Christ Is this to woorshippe Christ in spirite and trueth Is this the hope we haue in Christ Is this the profession of the Gospell Is this the will of GOD to commit our liues to so vile a cake Howbeeit there is no cause why any man shoulde maruell hereat For ignorance which is the mother of errour by their owne confession is become the mother of deuotion and these bee the fruites and children of blindnesse and ignorance I will speake nothing of that man from whence this geare commeth Woulde God hee were the man he woulde seeme to bee But if the light it selfe be darkenesse how great then is the darknesse Yet they say of him his voyce must be receiued as the voyce of Peter and the worde of God him selfe must take authoritie and credite of him Thus hath hee come betweene like a Cloude and eclipsed the sunne of Gods glorious Gospell If wee beholde eyther their Schooles or their Churches their quier their pulpit their prayers their Sacramentes their Cleargie their people their doctrine or their life wee may truely saie as the Prophete saide Surely our fathers haue inherited lies and vanitie wherein was no profite We may truely say the Law hath perished from the Priest counsell from the wise and the worde from the Prophet the blind did leade the blind they haue turned siluer into drosse and fedde the people with chaffe in steede of wholesome and good meates Blessed be the name of God who hath giuen vs eyes to espie their dealinges and hath reuealed vnto vs his worde to guide our feete into the way of peace I knowe these thinges are defended boldely and obstinately no maruell For the Apostle saith They haue not all obeied the Gospell There haue bin that haue called the light darknesse and the darknesse light If our Gospel be hid saith he it is hid in them that perish in whom the God of this world hath blinded the mindes I will not here make answeare to any particular albeit occasion be offered and happely it bee looked for Contention and quarrels haue no ende All doctrine shall bee brought to tryall the day of the Lorde shall reuealâ— errours and giue witnesse for the trueth God will turne all to his glorie What so euer stirre is raysed vp against the trueth it is but a smoke it will soone fade and come to nothing There are this day many to all appearance godly men of good life of righteous dealing of great zeale and conscience but yet haue not eyes to see these thinges I protest in their behalfe as did Paul they haue a greate zeale of Gods glorie woulde God it were according to knowledge Wee may say with the Prophet O Lorde thy iudgementes are like a great deepe Who hath knowen the mynde of the Lorde or who is of his counsell God knoweth his time He hath the key of Dauid hee openeth and no man shutteth he is the Father of lightes Wee are in his hande both we and al our counsels God graunt we may put off all fleshly affections and put on Iesus Christ and that all the earth may see his glory Nowe on the other side let vs consider howe mercifully God hath dealt with vs. Hee hath restored vnto vs the light of his Gospell and hath taught vs the secrets of his heauenly will We heare him talke with vs familiarly in the Scriptures as a father talketh with his child Thereby hee kindeleth our faith and strengtheneth our hope thereby our heartes receiue ioye and comfort We haue the holy ministration of the Sacraments we know the couenant of baptisme wee knowe the couenaunt and mysterie of the Lordes Supper Wee fall downe together and confesse our life before God

certaine maner of speech and not otherwise the Sacrament of the bodie of Christ is the body of Christ the Sacrament of the blood of Christ is the blood of Christ so the sacrament of faith is faith Who hath ordeined the Sacramentes Not any Prelate not any Prince not any Angel or Archangel but onely God himselfe For he only hath authoritie to seale the charter in whose authoritie onely it is to graunt it And onely he giueth the pledge and confirmeth his grace to vs whiche giueth his grace into our heartes Chrisost sayth DiuinuÌ„ integrum non esset mysterium si quicquam ex te adderes The mystery were not of God nor perfect if thou shouldest put any thing to it In the daies of Noah when God determined to be mercifull vnto his people and neuer to drowne the whole worlde with water he said I haue set my bowe in the cloude and it shalbe for a signe of the couenant betweene me and the earth and when I shal couer the earth with a cloude and the bow shalbe seen in the cloude then wil I remember my couenaunt whiche is betweene me you and betweene euery liuing thing in flesh and there shalbe no more waters of a flood to destroy al flesh In like maner when God would witnes stablish to Abraham his seede after him the promise of his mercie he himselfe ordained a sacrament to confirm the same This is my couenaÌ„t which ye shal keep between me you thy seed after thee Let euery manchild among you be circuÌ„cised Thus God ordeined y t sacrament of circuÌ„cision This sacrameÌ„t was a seale of Gods promise to AbrahaÌ„ a seale of Abrahams faith obedience towardes God By this sacrament maÌ„ was bound to y t Lord by y t same sacrament God vouchsafed to binde himselfe to man But how is the sacrament formed of what parts is it made August saith Accedat verbuÌ„ ad elementuÌ„ fit sacramentuÌ„ Ioine y t word of Christs institutioÌ„ with the sensible creature therof is made a sacrameÌ„t Ioyue the word to the creature of water and thereof is made the sacrament of Baptisme take away the worde then what is the water other then water The worde of God the creature make a sacrament But why were sacraments ordeined he telleth you In nulluÌ„ nonceÌ„ religionis ceu veruÌ„ c. Men caÌ„not be gathered together to the profession of any religioÌ„ whether it be true or false vnlesse they be bound inthe felowship of visible signes or sacrameÌ„ts The first cause why they were ordeined is that thereby one shoulde acknowledge another as felowes of one household members of one body So was al Israel reckoned the children of Abraham because of their circumcision al such as were vncircumcised were cut off from the people had no part in the common wealth of Israel because they were vncircumcised Euen as wee take them that are not baptised to be none of our brethren to be no children of God nor members of his Church because they will not take the Sacrament of Babtisme An other cause is to moue instruct and teach our dul and heauy hearts by sensible creatures that so our negligence in not heeding or marking the woorde of God spoken vnto vs might be amended For if any man haue the outward seale and haue not the faith thereof sealed within his heart it auayleth him not hee is but an hypocrite and dissembler So the circumcision of the foreskinne of the fleshe taught them to mortifie their fleshly affections and to cut off the thoughts and deuises of their wicked hearts Therefore said Stephen to the Iewes Ye stiffe-necked of vncircumcised hearts eares you haue alwaies resisted the holy Ghost So when in Baptisme our bodies are washed with water wee are taught that our soules are washed in the blood of Christ The outward washing or spriukling doth represent the spriukeling and washing which is wrought within vs the water doeth signifie the blood of Christ If we were nothing else but soule hee would giue vs his grace barely and alone without ioyning it to any creature as hee doeth to his Angels but seeing our spirite is drowned in our bodie and our fleshe doeth make our vnderstanding dul therefore we receiue his grace by sensible thinges Chrysost saith Aliter ego aliter incredulus disponitur Ille cuÌ„ c. I am otherwise affected theÌ„ is he which beleeueth not WheÌ„ he heareth of the water of Baptisme hee thinketh it is nothing els but water But I see not the creature onelie which mine eyes do see but also the cleansing of my soule by the holie Ghost He thinketh y t my body oneli is washed I beleue that my soule is therby made pure holy and withal I consider Christes burial his resurrectioÌ„ our sanctificatioÌ„ righteousnes redemption adoption our inheritance the kingdom of heauen the fulnes of the spirit For I iudge not of y e things I see by my bodily eyes but by the eyes of my minde When one that is vnlearned and can not reade looketh vpoÌ„ a booke be the booke neuer so true neuer so wel written yet because be knoweth not the letters and cannot reade hee looketh vpon it in vayne Hee may turne ouer all the leaues and looke vppon all and see nothing but another that can reade hath iudgement to vnderstaÌ„d coÌ„sidereth the whole story the doughâ—â—e deedes graue counsels discrete answeres examples promises threatnings the very drifte meaning of him that wrote it So do the faithful receiue the fruite comfort by the Sacraments which the wicked vngodlie neither consider nor receiue Thus do the sacraments leade vs instruct vs to behold the secrete and vnknowen mercies of God and to carry our selues to the obedience of his will And this is the other cause why sacraments were ordained Thirdely they are seales and confirmations of Gods promise S. Paul saith Abraham receiued the signe of circumcision as the seale of the righteousnes of the faith which he had when he was vncircuÌ„cised By these we stoy y â— mouth of heretikes For if they denie that our Lorde Iesus Christ was deliuered to death for our sinnes is risen again for our iustification we shew them our sacrameÌ„ts that they were ordeined to put vs in remembrance of Christ and that by the vse of them we shew the Lords death til he come We tell them these are proofes and signes that Christ suffered death for vs on the crosse As Chrisostome saith Laying out these mysteries we stoppe their mouthes What Are they nothing els but bare and naked signes God forbid They are the seales of God heauenly tokens and signes of the grace and righteousnes and mercie giuen and imputed to vs. Circumcision was not a bare signe That is not circuÌ„cision which is outward in the fleshe saith Paul but the circumcision of the heart

the forgiuenesse of their former sinnes may well receiue this sacrament of their regeneration So when they which heard Peter were pricked in their heartes and saide to Peter and the other Apostles Men and brethren what shal wee doe Peter said vnto theÌ„ Amend your liues and be baptized euery one of you in the Name of Iesus Christ for the remissioÌ„ of sinnes They were buried with Christ by Baptisme into his death and made partakers of his blood and continued in the Apostles doctrine and fellowshippe Christ saith the Apostle loued the Church and gaue himselfe for it that he might sanctifie it and clense it by the washing of water through the word Againe According to his mercie hee saued vs by the washing of the newe birth and the renewing of the holye Ghost For this cause is baptisme called saluation life regeneration the forgiuenes of sinnes the power of God to resurrection the Image and pledge of resurrection and the weede of immortalitie And yet are not these thinges wrought by the water for then what neede had wee of Christ what good did his passion what doeth the holie Ghost woorke in our heartes what power or force is lefte to the woorde of God Augustine saith Quare non ait mundi estis propter Baptismum quo loti estis nisi quia etiam in aqua verbum mundat detrahe verbum quid est aqua nisi aqua Why doth not Christ say nowe ye are cleane because of the Baptisme wherewith ye are washed sauing that because in the water it is the word that maketh cleane take away the worde and what is water more then water It is the couenant and promise and mercie of God which clotheth vs with immortalitie assureth our resurrectivn by whiche wee receiue regeneration forgiuenesse of sinnes life and saluation His woorde declareth his loue towardes vs and that woorde is sealed and made good by Baptisme Our faith which are baptized and our continuance in the profession whiche wee haue made establisheth in vs this grace which wee receiue As it is sayde Verus Baptismus constat non tam c. True Baptisme standeth not so much in washing of the bodie as in the faith of the heart As the Doctrine of the Apostles hath taught vs saying By Faith purifiyng their heartes And in another place Baptisme saueth vs not the putting away of the filth of the flesh but the examining of a good conscience before God by the resurrection of Iesus Christ Therefore Hierom saith They that receiue not Baptism with perfect faith receiue the water but the holie Ghost they receiue not The water wherein wee are baptized doeth not clense the soule But the blood of Iesus Christ his sonne doth clense vs from al sinne Not the water but the blood of Christ reconcileth vs vnto GOD strengtheneth our conscience and worketh our redemption We must seeke saluation in Christ alone and not in any outwarde thing Hereof saith Cyprian Remissio peccatorum siue per Baptismum siue per alia Sacramenta donetur propriÃ¨ spiritus sancti est Verborum solennitas c. The remission of sinnes whether it be giuen by baptisme or by anie other Sacraments do properly appertain to the holy ghost The solennitie of the words and the inuocation of Gods holy Name the outwarde signes appointed to the ministerie of the Priest by the institution of the Apostles worke the visible outward Sacrament But touching the substance therof it is the holy Ghost that worketh it Saint Ambrose also saith Vidisti fontem vidisti sacerdoteÌ„ c. Thou hast seene the water thou hast seen the Priest thou hast seen those things which thou mightest see with the eies of thy body and by such sight as man hath but those things which worke doe the deede of saluation which no eye can see thou hast not seene Such a change is made in the sacrament of baptisme Through y t power of Gods working the water is turned into blood They y t bee washed in it receiue the remission of sinnes their robes are made cleane in the blood of the lambe The water it selfe is nothing but by the working of Gods spirit the death and merits of our Lorde and Sauiour Christ are thereby assured vnto vs. A figure heereof was giuen at the redde Sea The children of Israel passed through in safetie but Pharao and his whole armie were drowned Another figure heereof was giuen in the Arke The whole worlde was drowned but Noah and his familie were saued aliue Euen so in the fountaine of Baptisme our spirituall Pharao the Deuill is choked his armie that is our sinnes are drowned and we saued The wicked of the worlde are swallowed in concupiscence and vanities and wee abide safe in the Arke GOD hath chosen vs to bee a peculiar people to himselfe wee walke not after the flesh but after the Spirite therefore wee are in Christe Iesus and there is nowe no condemnation vnto vs. Nowe touching the Minister of this Sacrament whether hee bee a good man or an euil man godly or godlesse an heretike or a Catholike an Idolater or a true worshipper of God the effect is all one the value or woorthinesse of the Sacrament dependeth not of man but of God Man pronounceth the worde but GOD setleth our heartes with grace man toucheth or washeth vs with water but God maketh vs cleane by the Crosse of Christ It is not the minister but Christ himselfe whiche is the Lambe of GOD that taketh away the sinnes of the worlde Againe whether the infant be signed with y t signe of the crosse or be put into the water once or thrise whether one or two or three or more be Godfathers or witnesses of the Baptisme it maketh nothing to the vertue of the sacrament they are no part thereof without these baptisme is whole and perfect Hereof Gregorie saith In vna fide nihil officit consuetudo Ecclesiae diuersa The Faith beeing one the diuersitie of customes hurteth nothing Christ left no order for the vse of these thinges neither did by his word or example require them The Church of God hath libertie to dispose herein as may bee most â—itting for decencie and godlines Some make doubt of those infantes the children of the faithfull which depart before baptisme whether they be saued or not What shal wee say that they are damned It is a hard matter and too curious for man to enter into the iudgements of God his mercie is infinite and his purpose secrete Hee sheweth mercie vnto those vpon whom hee will haue mercie Who can appoynt him or set him an order what hee shall do It is not good nor standeth with Christian reuerence to bee contentious and busie in searching out or reasoning of matters which the wisedome of God hath hid from our knowledge Yet if any would faine bee resolued hee may thus safely reason It is true that children are borne in sinne and

of our heart And as S. Basil Est spirituale os interioris hominis quo nutritur recipieÌ„s verbuÌ„ vitae quod verbuÌ„ est panis qui desceÌ„dit de coelo There is a spiritual mouth of y â— inner maÌ„ by which he is nourished by receiuing Christ y â— word of life whiche is the bread that came froÌ„ heaueÌ„ In this mystery of y â— death of Christ his death passion is renewed to our remeÌ„brance We are so moued to sorow for our sins which haue bin cause of his death to be thaÌ„kful for y e great mercy of God whiche by this meanes wrought our redeÌ„ption as if we did see him preseÌ„t before our faces hanging vpoÌ„ y e crosse We know y â— Christ hath left his sacraments to his Church that they might be helpes to lift vs vp into heaueÌ„ By them we are ioyned with Christ and made partakers of his passion Next let vs consider how and after what sort we eat the body of Christ in the sacrament And here I beseech you that you may take the coÌ„fort of the body blood of Christ to giue good eare For of mistaking this mystery grewe the first error in the Church When y â— disciples of Christ heard Christ speake of this matter and vnderstood him not they were offended and shrounke backe and departed If we take the wordes of Christ in such meaning as they did wee shalbee deceiued and offended as they were This it is then which wee haue to consider whether the bodie of Christ goe into our mouth and our bodies as other meates or whether it be receiued spiritually as a spirituall meate and so passe into and nourishe our soule Hereof somewhat was sayde before by the way and shortly But for cleerer vnderstanding of the same we haue to weigh and declare that the eating of the body of Christ is not grosse or corporall but ghostly and spirituall as a peculiar worke of the minde The trueth hereof is founded in our Creede and is an article of our Christian faith Wee beleeue that Christ did rise againe from the dead and ascended into heauen and sitteth at the right hand of God in glorie So saith Saint Paule If yee then be risen with Christe seeke those thinges whiche are aboue where Christ sitteth at the right haÌ„d of god And again Our conuersation is in heauen from whence we also looke for the sauiour euen the Lord Iesus Christ Christ himselfe saith to his disciples It is expedieÌ„t for you that I goe away And The poore alwaies ye haue with you but me yee shall not haue alwayes So S. Peter saith Whom the heauen must conteine vntil the time that al thinges be restored which God had spoken by the mouth of al his holy prophets since the world began Whiche speeches haue occasioned the olde auncient learned Fathers to teache the people after this sort touching the body of Christ Vigilius a godlie Bishop and Martyr saith Caro Christi cuÌ„ esset in terra noÌ„ erat in coelo nunc quia est in coelo non est vtique in terra The flesh of Christ when it was in earth was not in heauen and nowe because it is in Heauen doubtlesse it is not in earth Ambrose saith Seeke the things that be aboue and not the things that be vpoÌ„ earth Therfore we must seeke thee neither vpoÌ„ the earth nor in the earth nor according to the flesh if we list to finde thee S. August saith According to the flesh that the word receiued according to that he was borne of the Virgin according to that he was takeÌ„ of the Iewes according to that he was nayled to the crosse according to that he was taken downe and lapt in a shrowde and layde in the graue and rose againe and shewed himselfe in this respect it is true that hee sayde Yee shall not euermore haue mee with you And againe hee saith Donec saeculum finiatur sursum est Dominus c. Vntill the world be ended the Lorde is aboue yet notwithstaÌ„ding euen here is the truth of y e Lord. For the body wherin he rose againe must needs be in one place So Cirillus sayd Christus non poterat in carne versari cum Apostolis postquam asceÌ„disset ad patreÌ„ Christ could not be conuersant together with his Disciples in his flesh after he had ascended vnto his father It would bee tedious to alleadge all y t might be saide to like purpose Thus Christe and Paul Peter thus Vigilius Ambrose Augustine Cirill and al the olde Catholique fathers say and wee are taught to beleeue that Christ is not corporally in the churche but is ascended into Heauen and that hee hath giuen to his bodie immortalitie but hath not taken from the same the nature of a bodie Vigilius hauing cause to prooue this same article against Eutiches shutteth vp the matter thus Haec est fides professio catholica quam Apostolitradiderunt martyres roborauerunt fideles huc vsque custodiunt This is the Catholique faith profession which the Apostles haue deliuered the martirs haue confirmed and the faithful hitherto doe continue The body then which we eate is in Heauen aboue all Angels and Archangels and powers and principalities Our meate is in Heauen on high and we are heere belowe on the earth Howe may it be that we may reach it or taste or eate it Heere let vs imagine that there are two men in euery man and that euerie man is fleshe and spirite bodie and soule This man thus doubled must bee furnished with double senses bodily to serue the bodye and spirituall to serue the soule Hee muste haue eyes of the bodie and eyes of the soule eares of the bodye and eares of the soule Spirituall senses ars quicke sharpe and liuely They pearce anye thing bee it neuer so thicke they reache anye thing bee it neuer so farre off Christ saieth of Abraham Abraham reioyced to see my daye hee sawe it and was gladde Hee sawe it not with his bodylie eyes but with the inner eyes of the soule When we speake of the mysterie of Christe and of eating his bodie wee must shut vp and abandon all our bodily senses And as wee cannot say that wee see him with our bodily eyes or heare him with our bodilye eares or touche him with bodily feeling so likewise can we not and therefore may wee not saye wee taste him or eate him with our badylie mouth In this woorke wee must open all the inner and spirituall senses of our soule so shall wee not onely see his bodye but heare him and feele him and taste him and eate him This is the mouth and the feeling of faith By the hande of faith we reache vnto him and by the mouth of Faith we receiue his body Touching the eating of Christes bodye S. August taught the people on this wise Crede manducasti Credere in Christum hoc

damnation In this case God so loued y â— world that he gaue his onely begotten Sonne y â— whosoeuer beleeueth in him shoulde not perishe but haue life euerlasting And as Saint Paule sayeth God sent his owne Sonne in the similitude of sinful flesh and by sinne coâ—â—emned sinne in the fleshe There was no other thing in He auen or earth which woulde be taken for our ransome Therefore was the Sonne of GOD brought before the Iudge and arraigned as a Theefe and condemned and scourged and put to death his side was opened with a speare and the bloode flowed out and he sayde It is finished that is to say the price for man is nowe payed Thus beeing in the fourme of God hee thought it no robberie to bee equall with God but he made himselfe of no reputation tooke on him the fourme of a seruaunt and was made like vnto men was founde in shape as a man He humbled himself and became obedient vnto the death euen the death of the Crosse Hee gaue his bodye to bee crucified and his blood to bee shedde for our sakes There was no other sacrifice left for sinne woe worth the sinne of man that was the cause of the death of Christ What were the effects of his death What followed God hath highly exalted him and giueÌ„ him a name aboue euery name that at the name of Iesus should euery knee bowe and that euerie tongue should confesse that Iesus Christ is the Lord to the glory of God the Father God spake out of the heauens and saide This is my beloued sonne in whom I am well pleased Hee crowned him with glorie and honour hee hath not onely aduanced Christ but vs also together with him And made vs sitte together in heauenly places in Christ Iesus Hee hath made vs like to the Image of his sonne Thus hath hee made vs an acceptable people and hath renewed the face of the earth so y â— nowe hee saith not as he did to Adam thou art earth and shalt returne to earth but he saith Thou art heauen an immortall and vndefiled inheritance that fadeth not away is reserued in heauen for thee This is the effect and value of the death of Christ All these thinges are layde before vs in the holy Table if wee haue eyes to see and beholde them There may wee see the crucifiyng of his bodie and the shedding of his blood as it were in a glasse Therefore Christe sayeth doe this in remembraunce of mee in remembraunce of my benefite wrought for you in remembrance of your saluation purchased by me Saint Paul saith As often as ye shal eate this bread and drinke this cuppe ye shew the Lordes death til he come In this supper lieth a hiddeÌ„ mystery There is the horror of sinne there is y e death of our Lorde for our sinne represented howe he was wounded for our sinnes and tormented for our iniquities and ledde as a lambe to the slaughter There may we see the shame of the crosse the darkenesse ouer the worlde the earth to quake the stones to cleaue asunder the graues to open and the dead to rise These thinges may we see in the Supper this is the meaning of these holy mysteries Therefore let euery one examine him selfe and search and weigh his owne hearte whether he be the childe of GOD and a member of the bodie of Christe and so let him eate of this bread and drinke of this cuppe The sacrament of the Lordes Supper is a holie foode the seale of our Faith the assuraunce of Gods promises and a couenant betweene God and man He that doeth vn worthely thrust himselfe to this table eateth and drinketh his owne damnation When a sicke man of a weake and feeble stomacke sitteth downe to eate with them that are whole whatsoeuer he eateth or drinketh it doth increase his sicknesse To them that perish the worde of God is a sauour of death vnto death Who so disagreeth from Christ neither eateth his bread nor drinketh his blood as saith S. Augustine If any of vs come to the Sacrament of the bodie of Christ and yet make our selues the members of the Diuell wee treade Christe vnder our feete we regarde not his body crucified nor his blood shed for vs we regard not the price of our saluation wee are guiltie of his death we betraie the innocent blood we are fallen from grace and Christ hath died in vaine for vs. Let vs remember Christ was forsaken scorned buffeted crucified and left vpon the crosse he was a worme and no man a reproch among men Nature it selfe yearned and yelded at the sight hereof The whole lande grewe darke the earth did quake the sunne lost his light the powers of heauen were moued the rockes were clouen the vaile of the temple rent the thiefe repented said Lorde remember me when thou coÌ„mest into thy kingdome the centurion glorified God and said of a suretie this man was iust Where is the power of Christs death now Where is the force and power of his word By these meanes he speaketh to thee and calleth saying Beholde O man thus haue I sought thee these things I suffer for thy sake that thou shouldest eate my flesh and drinke my blood be made one with me that thou mightest come into mee and I into thee I haue made thee a member of my bodie bone of my bones and flesh of my flesh Thou that wallowest in thy sinnes thou Sodoma and Gomorrah thou childe of destruction which hast reioysed in my shame and arte not moued with the paines which I haue suffered what might I do for thy sake to saue thee that I haue not done What might I suffer and haue not endured it O be a partener of my death that thou matest haue part in my resurrection Let vs die with Christ let vs bee crucified vnto the worlde Let vs bee holy Egles and scare aboue Let vs goe vp into the great parlar and receiue of our Lorde the cup of the newe testament There let vs beholde the bodie that was crucified for vs the blood which was shead for vs. There let vs say this is the raunsom of the world this was once offered hath made perfect for euer al them that beleue this entered once into the holy place and obtained euerlasting redemption for vs this standeth alwaies in the presence of God maketh intercession for vs this is the Lambe of God that taketh away the sinnes of the world by this bodie I am now no more earth ashes by this I am now not a bondman but made free This bodie hath broken the gates of hell hath opened heauen In this are all the treasures of Gods mercie by this the prince of darkenes is cast foorth in this bodie shall he come againe to iudge the quicke and the dead Let no vncleane or filthie person no adulterer no vsurer no cruel extortioner or deuourer of Gods people offer him selfe to

heauen before men for ye your selues go not in nether suffer ye theÌ„ that would enter to come in Of these and against them God speaketh by the Prophet Ieremie Wo be vnto the pastors that destroy scatter the sheepe of my pasture And by the Prophete Zacharie O Idol-shepherd that leaueth the flocke Thou hast eares and hearest not thou hast eyes and seest not thou hast a tongue and speakest not and a heart but vnderstandest not thou art an idole Christ sayde to thee feede my lambes feede my sheepe but thou carest not for them Thou hast the roume of an Euangelist and Pastour and Teacher but thou gatherest not the saintes together thou doest not the worke of the ministerie thou buildest not vp the bodie of Christe They shall perish in their wickednesse but their blood wyll I require at thy handes Here note this ministerie of the Churche was not ordeined to offer sacrifice for forgiuenesse of sinnes Whosoeuer taketh that office vpon hym be doeth wrong iniurie to the death and passion of Christ He only is called of god an high Priest after y e order of Melchisedec He onely by his owne blood entred in once into the holy place obtained eternall redemption for vs. He only with one offeringe hath consecrated for euer them y t are sanctified He only hath said Consummatum est It is finished The ransome or price for mans saluation and for forgiuenesse of the sinnes of the worlde is payde in mee in my death vpon the Crosse Of hym alone and onely of hym hath it bene spoken This is my well beloued Sonne in whom I am well pleased And by Esay With his stripes only we are healed It is he only which hath made of both one It is he only which did put out y â— hande writing of ordinaÌ„ces y â— was against vs he euen tooke it out of the way and fastened it vppon the Crosse He alone is our hye Priest the Lambe of God the Sacrifice for sinnes the Altar the Propitiation for sinners and redeemer of the world He only hath appeased the wrath of god He onely appeareth in the sight of GOD to make intercession for our sinnes All others whatsoeuer Apostles Prophetes Teachers and Pastours are not in office to offer any propitiatorie sacrifice but are called to the ministerie of the Saintes to the edification of the bodye of Christe and to the repayringe of the Church of God Thus muche of the holy ministerie of the Church which standeth in the setting foorth of the mysterie of our saluation both by the Preachinge of the woorde of GOD and by the due and reuerent ministration of the Sacramentes The principallest parte of this office is to preache repentance that so wee may amende our lyues and bee conuerted vnto GOD. So Ioel the Prophet followed hys ministerie sayinge Rent your heartes and not your garmentes and turne to the Lorde your God for he is gracious merciful So S. Paul teacheth that true circumcision is by putting off the sinnefull body of the fleesh that it is in mortifying our members that bee on the earth Fornication vncleanesse the inordinate affections euil concupiscence couetousnes which is idolatrie y â— it is in putting away al these thinges wrath anger maliciousnes cursed speakinge filthy speakinge out of your mouth in putting of the old maÌ„ with his works and putting on the new which is renewed in knowledge after y e image of him that created him So Iohn Baptist said Repent for the kingdome of God is at hand Prepare ye y â— waies of the Lord make his pathes straight So our Sauiour Christ when he began to preache said Am end your liues for the kingdome of God is at hand Therfore it wil not bee amisse now to speake of repentaunce which some of late yeares haue chaunged into pennaunce and there of haue also made a Sacrament Here it behoueth to rippe vp the whole lyfe of man There is not any man that liueth and sinneth not God sayeth The imagination of mans heart is euyll from his youth The Prophet Ieremie saith The heart is deceitful and wicked aboue all things who can know it Saint Iohn therefore saith If wee say that we haue no sinne wee deceiue our selues trueth is not in vs. Of hymselfe Saint Paul saith I know that in me that is in my flesh dwelleth no good thing Of hymselfe the Prophet Dauid sayeth There is nothiÌ„g sound in my flesh because of thine anger neither is there rest in my bones because of my sinnes For mine iniquities are gone ouer mine head as a weighti burtheÌ„ they ar to heauy for me He saith If thou O Lord straightly markest iniquities O Lord who shal abide it So sayth the Wise man A iustman falleth seuen times God is a righteous God and the auenger of all them that offendeâ—â— Saint Paul saith The wages of sinne is death And the Prophet Ezechiel The soule that sinneth shall dye For this cause then God ordayned the ministerie of his worde and appoynted certayne to this office that they shoulde warne his people of theyr sinnes and feare them by the terrour of Gods assured displeasure and heauy wrath As is seene by y t to Esay Cry aloude spare not lift vp thy voyce lyke a trumpet and shewe my people their transgressions the house of Iacob their sins So Saint Paul vnto Timothie I charge thee before God the Lorde Iesus Christ which shal iudge the quick and dead at his appearing in his kyngdome preach the word be instant in season out of season improue rebuke exhort with all long suffering and doctrine So woulde God haue our filth layde open before our eyes that wee might weigh and iudge our owne heartes that euery man might make charge vppon him selfe and saye I am an vnprofitable seruant my righteousnesse is as a foule and steined cloth My soule hath sinned and hath deserued to dye the death In this case some fall into desperation and saye as sometimes dyd Caine My sinne is greater then can be pardoned God withdraweth his mercie from mee I am vnworthie of it I haue offended against the holy spirit of GOD mine owne conscience accuseth me I haue no parte in the kingdome of GOD and of Christe there is no sacrifice left for my sinnes Thus the wicked liue in trembling and agony as dyd Cain thus they leaue their lyfe with horrour and miserie so haue they no grace to repent no taste nor feelyng of the mercie of God But the children of God though they bee wounded yet they finde reliefe in the certayne hope of Gods mercie Though they say I am a sinner my sinnes are more in number then the heares of my head I haue offended against heauen and earth Yet they know that Christ came to call sinuers to repentance that hee healeth those that are

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