TWO SERMONS preached, the one at Paules Crosse the eight of Ianuarie 1580. The other, at Christes Churche in London the same day in the after noone: By Iames Bisse maister of Art, and fellowe of Magdalen [...]lledge in Oxenford.

¶Imprinted at London, by Thomas Woodcocke. 1581.

To the right worshipfull Syr Iohn Horner, and Syr George Rogers knightes; Iames Bisse wisheth grace, mercy, and peace from GOD our father, and from our Lorde Iesus Christe.

WHen I had prea­ched these two ser­mons (right wor­shipfull) diuers of my friendes reque­sted a Copie of them: the which they craued ear­nestly, & at the last I graunted hard­ly. I had small leasure to pen my Sermons for them, and thought it lesse honestie, and as little curtesie to denie them. But when through im­portunitie they had gotten the vp­per hande, and receiued my Ser­mons at my handes, they went pre­sently after a viewe taken of them, vnto the Printer to haue them pub­lished. They vsed many reasons to persuade me to yeeld therevnto, but [Page] but when they coulde by no reason moue me to agree to their attempt, they protested that my Sermons shoulde bee printed, though I were neuer so vnwilling, they hauing the copies in their handes: in the ende, whē I could nothing preuaile with them, but perforce was constrained to yeelde to the publishing of these my Sermons. I Purposed, as duetie moued mee, to commend and com­mit them vnto your worships, to whom I doe acknowledge my selfe diuers wayes much bounden: and the rather was I mooued to hide them vnder the winges of your worships protection, because your fauour in mainteining the Gospell, your zeale to Gods worde, the re­gard that you haue of Gods Mini­sters, is knowne, not to mee only, who haue often times perceiued it, but to all thē, which although they know not you, yet both know & do [Page] acknowledge your good deedes. The Lorde powre downe his spi­rite plentifully vpon you, kindle more & more in you the true zeale that alredy burneth, increase the loue and good affection which you haue toward the gospel, that you be­ing pillers in the Church of Christ militant, may also bee pillers in his Church triumphant. And thus, de­siring your worships to accept this my simple and rude worke, with my humble commēdations to you, and to the vertuous Ladies your wiues, I bid you hartily fare well, from London this xix. of Ianuarie. 1580.

Your worships to comma [...]nd [...] in the Lord, Iames Bisse.
Iohn. 6. 27.‘Labour not for the meat▪ which perisheth, but for the meat that endureth vnto e­uerlasting life. Which the Son [...] of man shall giue vnto you, for him hath God the Father sealed.’

DAuid a King and a Prophet:Rom. 1▪ a man after Gods owne heart, the first liuely branche of the roote of Iesse, of whose seed Christ was made according to the flesh, & vpon whose throne, he doeth and shal sit for euer: although he were a worme and no man, the outcast of the people, a Pellicane in the wildernesse, an owle in the desert, a sparowe without her mate, alone vpō the house top: yet as the heart desireth the water brookes,Psal. 102. so lon­ged his soule after the meate whiche en­dureth vnto euerlasting life, being more precious vnto him than thousandes of gold and siluer, sweeter than hony vnto his mouth, and the honycombe vnto his throte.Psal. 119. For though the plowers had so plowed vpon his backe, and made long [Page] furrows: though the Lord so had troden downe his soule vpon the earth, and layd his honour in the dust: though his God had so exalted the horne of his enimies, making them to ryde ouer his back, that he, as it were entring into the kingdome of desperation, did cry: then haue I clen­sed my hearte in vaine, in vaine haue I washed my handes in innocencie: and againe will the Lord absent himselfe for euer,Psa. 73. & wil he be no more intreted? is his mercie cleane gone for euer,Psal. 77. and is his promise come vtterly to an ende for e­uermore? What, will he now forget to bee gratious, and shutte vp his louing kindenesse in displeasure. Yet notwith­standing, when hee had beene in the sanctuary of the Lord, and so knewe the ende of his enemies, and the causes of those thinges, he was filled with marow and fatnes, his head was annointed with fresh oile, his cup was ful, because he had dronken plentifully of the water of life, and eaten abundantly of the bread of heauen.Reuel. 10. For as Iohn did eate, not a leafe only,Ezech. 3. but the whole booke & as Ezechiel [Page] did eate, not a peece, but the whole role, the which booke and role were sweet as honie in their mouthes. But the booke made Iohns bellie bitter, and the role brought heauinesse to Ezechiels spirite, that is, the word brought vnto thē both, peace to the conscience from the Lorde, but warre to the bodie from the world. So Dauids whole delight was in the law of the Lord his God, to muse and medi­tate thereon, too exercise, and practise himselfe therein, both day and night, all dayes & nightes of his life. Whose good and godly example wee must followe in labouring for meate, if wee will haue the crowne of life, if wee will eate of the tree of life, if we will eate of manna, that is hid,Reuel. 2. &. 3. if we will haue that whitestone, & in the stone a new name written, which no man knoweth, but he that receiueth it, if wee will stande in the middest of the paradise of GOD, if wee will bee cloathed in white aray, if wee will haue our names in the booke of life, if we will be a piller in the temple of God, [Page] and neuer goe out, if we wil haue written vpon vs the name of God,Heb. 12. and the name of Ierusalem, if wee will come to mount Syon, to the citie of the liuing God, to the coelestiall Ierusalem, to the compa­nie of innumerable angelles, to the as­sembly and congregation of the first borne, which are written in heauen, to God the iudge of al, to the spirits of iust and perfect men, to Iesus the mediatour of the new tastament, & to the blood of sprinckling that speaketh better thinges then the blood of Abel. For all other meates perish, they with vs, and we with them, O then labour not for them: on­ly this meate, the foode of the soule doth endure vnto euerlasting life, it with vs, and wee with it: O then, let vs all labour for it. The children of Israel did eate Manna in the wildernesse,Exod. 16. but they are al dead:Iosu. 5. Manna was not to bee founde on the sabboth dayes, Manna was full of wormes, and stanke: Manna ceased, when they had eaten of the corne in Ca­naan: Manna was kept in a pot, for the posteritie.2. Chro. 5. But is was no where to bee founde in the dayes of Solomon. But [Page] they that are fedde with this bread, shall neuer dye: it is to be founde at al times, it neuer putrifieth, it neuer ceaseth, for it doeth endure, not to death, but to life, and that to euerlasting life, Hee that drinketh of the water of Iacobs well, shall thirst againe:Iohn. 4. but he that drinketh of the water, whiche the sonne of man shall giue vnto him, (whome God the father to this purpose hath sealed) shall neuer thirst agayne, but the water in him shalbe a well of water, springing vpp vn­to euerlasting life:Iohn. 7. yea, out of his belly shall flowe riuers of water of life. Where­fore:1. Chro. 11. as Eleasar and his two compani­ons did breake thorowe the mighty hoste of the Philistines, and brought wa­ter out of Bethlehem for Dauid, euen thorowe the hoste backe againe, Da­uid longing after that water: right so, let vs boldely and couragiously, breake thorowe the middes of all our e­nemies, both temporal and spirituall to get this water,Mat. 11. and this bread of the soule, of heauen, and of life, that it may bee sayde of vs, as our Sauiour spake of the Iewes in the beginning of the gos­pel: [Page] the kingdome of heauen suffereth violence, and the violent take it by force. So zealous were they (O I wold to God) so zealous were wee) too receiue Gods mercy so freely offered, so greedie were they, (O I would to God so greedy were we) to imbrace, to loue, to obey, to fol­low Gods word so purely preached. For as the pewter pot, which the fire melteth is not so soone consumed, beeing full of licour: as the glasse, which euery knock breaketh, is not so lightly dasht in peeces beeing full of water: so we, (though wee consume as the fat of lambes before the presence of the Lord, and be as drie stub­ble, the Lorde a consuming fire: though we be more brickle then glasse, for glasse being safely lockt vp, endureth long, but we, kepe we our selues neuer so daintily, neuer so warily, neuer so safely, come to an end as a tale that is told. So wee I say, being full fed with this foode, shalbee a­ble to abide all blowes, al knocks, & shall quēch all the fyrie darts of the wicked, & shall stand fast in the euil day, & so stand, that all the gates of hell, shal not once be [Page] able to preuayle against vs. What better reason can I geue then this? for it endu­reth vnto euerlasting life.

But alas, as Eue was content to aduen­ture the losse of Paradise, for an apple: as Esau was content to loose his birthright, & his fathers blessing for a messe of pot­tage: as the children of Israel did loath Manna, (Angels foode) & in their hearts turned back to the flesh pottes of Egypt: as the Iewes at this time did seek Christ, not for his doctrine, not for his mira­cles, but chiefly for meate, because hee had fedde them, and so fedde them, that they had more store left, when they had done, then when they beganne to eate: So because the dayes of Noe are come, because the dayes of Lot are come, be­cause the dayes of the Sonne of man are at hande, wee are weerie of the meate that endureth vnto euerlasting life, and doe labour for the meate whiche perisheth to serue the bellie,Luke. 17. the fleshe, sinne, the worlde, and all is to serue the Diuell.

[Page] For as it was in the dayes of Noah, so shall it bee in the dayes of the sonne of man, they ate, they dranke, they maried, and gaue in mariage, vnto the day that Noah went into the Arke, and the flood came and drowned them all: lyke as it was in the dayes of Lot, they ate, they drank, they bought, they solde, they plā ­ted, they builte, they married, but in the day that Lot wēt out of Sodom, the lord rayned fire & brimstone from heauen & consumed them all. There was neuer more eating and drinking, I meane ne­uer more surfetting and drunkennesse: neuer more buying and selling. I say, ne­uer more deceyt in buying and selling: neuer more planting, I might truely say, neuer more supplanting one of another: neuer more marying, I woulde to God I might not iustly say, neuer more who­ring, to conclude neuer more building, I meane not building of Colledges, of al­mes houses, of schooles. there was neuer lesse: I pray you mistake me not, I say, neuer more building of priuate houses, which wee thinke shall continue for e­euer, and call our houses and our landes after our owne names. So that wee may [Page] iustly bewayle the madnesse and miserie of this age, as Chrysostome did the folly and fondnesse of his tyme.Homil. 42. in Iohan. Si secularibus abstinere iubemur, quae miseria, quae amen­tia est, ea a domino postulare quae habita, ab­iicienda: desiderare, in quibus nullam om­nino curam adhibendam praecipit? That is: if wee are commanded to abstayne from worldly thinges, what a misery, what a madnesse is it, to begge those thinges at the Lordes hands, which when we haue, wee must cast away: and to desire those things, wherein the Lord commaundeth vs to put no care at all.Tit. 2. Wherefore seeing it may well be sayde of vs Englishmen, as Paule sayde of the Cretians, euil beastes, slowe bellyes: and seeing I may now tru­ly speake with Paule: many walke, of whome I haue told you often,Phillip. 3. and nowe tell you weeping, that they are enemies to the crosse of Christ, whose ende is dā ­nation, whose God is their belly, whose glory is to their shame, whiche minde earthly thinges: and seeing vppon good occasion,Rom. 16. I may exhorte you with Paule: nowe I beseeche you (brethren) marke them diligently, whiche make diuision, [Page] & offēces cōtrary to the doctrine which you haue learned and auoyde them: for they that are such, serue not the Lord Ie­sus, but their owne bellies, & with fayre speech, & flattering, deceiue the hearts of the people: this doctrine is as needfull & necessary, nowe as it was in the time of our Sauiour Christ, when he thus taught the people, Labour not &c. Not onely to disswade you frō laboring for the meate which perisheth, but to perswade you to labour for that meat which doth endure vnto euerlasting life, The which wordes conteine in them,The diuision. first a disswasion, a de­hortation, a proposition negatiue: Se­condly, a perswasion, an exhortation, or conclusion positiue. Whervnto is annex­ed, first, a reason taken from the person that geueth, & the certainty of the thing geuen: which the Sonne of man shal giue vnto you: Secondly, a confirmation, drawen from the office and function of our Messias and Sauiour. For him hath the Father sealed, that is, appoynted and consecrated him to geue life vnto all thē that labour for this meate.

[Page] IT had been sufficient for our Sauiour: onely to haue vsed the exhortation, la­bour for &c, had he not perceiued them, as we nowe see the worlde, to hunt & la­bour for bellie cheere, as dogges doe for carion, swine for draugh, horses for pro­uender: too bee wrapped and tyed in these earthly thinges, (as the men of this age are) like the fishe in the hooke, the bird in the net, the conie in the hay: ther­fore he beginneth with the dehortation. Labour not, &c. And bicause a litle before mention was made of meat, he speaketh figuratiuely, vsing the Metaphore of meate, whereas hee might plainely haue saide, care not for the bodie to fulfill the lustes of it, but care for your soules, to possesse the kingdome of heauen. And if he had onely vsed the affirmatiue, exhor­ting thē to labour for meate, they might haue been as grosse in vnderstanding him, as his Disciples were, who, when he spake of the leauen of the Pharesies,Mat. 16. thought hee had spoken of the leauen of breade: as carnal as Nicodemus, who when Christe tolde him a man muste bee borne agayne, thought a manne [Page] should goe into his mothers wombe a­gaine:Iohn. 3. as rude as the woman of Samaria, who,Iohn. 4. when Christ spake of the water of life, thought he had spoken of the water of Iacobs well. Therfore, as hee vseth a metaphore beeing plaine, so to make it more plaine, so to shew whereunto their nature was bent, so to declare what they should labour for, hee vseth both the af­firmatiue & the negatiue: but hee begin­neth with the negatiue, labor not, &c. As if he should haue sayd: Wilt thou come vpp into my holy hill? put of thy shoes. Wilt thou come into my congregation? cut of the foreskin of thy flesh, or rather of thy heart. Wilt thou haue my durable coate made of skinnes? O sonne of A­dam, cast of thy breeches made of figge leaues. Wilt thou bee clad with my gar­ment? cast of thy ragged cloake with blind Bartimeus. Wilt thou haue a salue for thy wound? cut of thy rotten fleshe. Wilte thou haue a medicine for thy dis­eases, purge thy body. Wilt thou build? plucke downe thy ruinous walles. Wilte thou sow? pluck out the weedes of thine heart. Wilt thou put on a cleane shirte? [Page] put of the foule. I will not put my newe Wine into olde bottelles: I will not put a peece of my new cloth, vpon the moth eaten garmentes: my coate is without seame from the top to the skirtes, I geue all, or none. Wilt thou entertaine me Za­cheus? come downe from the wild figge tree. Wilt thou doe good? decline from euill. Wilt thou put on the armour of light? cast of the workes of darkenesse. You cannot serue God and Mammon, Christ and riches, you cannot labour for the meate which perisheth, and for the meate that endureth vnto euerlasting life. Were not a garment of linnen and wollen: eate not with sweete bread, and sower leauen: sow not two sorts of grain in one fielde: goe not too plowe with an oxe and an asse in one yoke: for they that doe so, looke backe from the plough, & are not fit for the kingdome of God. For what felowship hath righteousnesse, and vnrighteousnes, what communion hath light with darknesse,1. Cor. 6. what concord hath Christe with Belial? what parte hath the beleeuer with the infidel? what agreemēt hath the temple of God with Diuelles? [Page] GOd and Mammon, meate which peri­sheth, and meate which endureth vnto e­uerlasting life, cannot stande together. But let vs labour a little I pray you, for this meate, a little is to be borne with. What, know you not, that leauen, and a little leauen, doth leauē the whole lump? that a breache, and a little breache doeth marre the sale of a whole cloth? that a scarre and a little scarre, doeth disfigure the whole face? that poyson, and a little poyson, doth poyson the whole bodie? that Coloquintida, and a little Coloquinti­da, doth infect the whole pot of pottage? that a hole, and a little hole in a vessell, will let out al the licour? that fire, and a litle fire, is able to burne a whole Citie? Kisse the Sonne,Psal. 2. (saith the Prophet) least he be angry, and so perish from the right way, if his wrath be kinndled, yea but a little, Blessed are all they that put their trust in him. Make no pax of the worlde, and haue no pax with the worlde, but kisse the sonne, make a pax of him, and haue peace with him▪ Feare his wrath, if it be kindled, yea but a litle, O blessed are all they that put their trust in him. [Page] But alas,Math. 13. we are so far from labouring for this meate, that whereas like good hus­bandmen we should labour & dig in the field, and sell al that we haue, to buy that field. Whereas like wise Merchant men, wee shoulde labour and seeke for good pearles,Math 7. and sell all that we haue, to buy that pearle of great price: We, like dogs refuse holy things offered, we turn about and teare them that doe offer them: we like swine, tread pearles vnder our feete, and doe accounte this pearle, this holie thing, the word of life, to bee vnto vs as a ring of golde in a swines snoute. For doeth the people delight to heare Gods word? Behold yet they are like the deafe adder, which stoppeth her eares, at the voyce of the charmer, charme hee neuer so wisely. Or if they with delight doe heare it, doe they vnderstand it? behold yet, they are like horse and mule, which haue no vnderstāding, or if they heare it, & vnderstand it, do they obey it? behold yet, they are vntamed colts, & vnweaned heyfers. Or if they doe all these three, heare, vnderstand, obey, can they abyde to be rebuked to their faces of their sins? [Page] Beholde yet they are like Herode, who performed the 3 first,Mark. 6. but could not abide the fourth. Doe they loue the bringers of this woorde? beholde yet there is in En­gland an Adders broode, a generation of Vipers. Doe they abide and stand fast to their profession? Beholde yet they are starting aside like a brokē bowe, they are yet like the children of Ephraim, who be yng harnessed, and carrying bowes, did turne themselues back in the day of bat­tel. Nay doe the bishops and ministers so goe in, and so goe out, before the people of God, that the people seeyng them goe before, doe follow after them, whereby our father in heauen is glorified? Behold yet many of them are like the eye, which seeth all thinges and cannot see it selfe: like the whetstone which maketh the y­ron sharpe, but dull it selfe: like the yron and flint, which make fire in the tynder but are colde themselues. I pray GOD they bee not like those foolishe Carpenters in the dayes of Noah, who buylded the Arke for Noah▪ but they themselues were drowned. Or if the Mi­nisters and people doe seeme to liue as [Page] they teach and are taught, doe they liue so sincerely, purely, and truely? I pray God we be not found to bee stage play­ers, to be painted sepulchers, Wels with­out water, and cloudes without rayne. For so rype is the hypocrisie of men in these dayes, that they which beare the fayrest shew of godlinesse, doe most deny the power thereof. For euen they, these holy men, or rather holow trees (I would they were holie trees, which are alwayes greene,) are like the faire redd morning, which bringeth rayne at noone: Like the calme water, which is most deepe: like the greene grasse, where the venemous snake lieth, and the filthy curre maketh his vrine. For they serue their bellies, their flesh, the world, and in heart doe la­bor for that meat only, which perisheth. We care not for our liues, our soules, our selues, we are inferiour to bruite beastes. Heare o heauēs, & harken o earth: (saith the Lord) the oxe knoweth his owner,Isay▪ 1. & the Asse his Miasters cribbe,Ierom. 8. but my peo­ple doth not know me, & again, the stork in the ayre doeth knowe her appointed times, the tutele, the crane, the swallow, [Page] obserue the time of their comming, but my people knoweth not the iudgement of the Lord. But why doth the oxe know his owner, & the Asse his maisters cribb? why doe the storke, the turtle, the crane, the swallowe, obserue the time of their comming? is it not for meate, for their bodies, and for their liues? shoulde they labour for their liues, & not we for ours? For well saide Tullie to Caesar: Non est haec tua vita dicenda, Orati. per M. Marc. quae corpore & spiri­tu continetur: illa, inquam, illa, est vita tua Caesar, quae vigebit memoria saeculornm om­nium. &c. This is not to be called thy life, which doth consist of bodie and soule: that, I say that, O Caesar is thy life, which shal endure thorow out all ages. &c. And well saide Africanus to Scipio: Nou tu is es, In somnio Scipionis. quem fama ista declarat: sed mens cuius­ (que) is est quis (que), non ea figura quae digito de­monstrari potest. Thou art not he, Scipio, whom this form and proportion of bo­die doth shew thee to be: and eche mans minde is the man, not that figure and shape of bodie, which may bee demon­strated, and poynted at with the finger. We then in labouring for this corrupti­ble meate, doe neither labour to main­teine [Page] our liues, nor yet too susteine our selues. For this is not our life: & wee are not they, whom these shapes and formes of our doe shew vs to be. Our soules are our selues, & our selues, are our soules: let vs then labour for our selues, that is, for our soules.

As the Lord did carie the Iewes, so do­eth hee offer too carie vs vppon Eagles winges,Exod. 19. what whereas the deade carcase is, we like young Eagles may resort, but wee will not bee carried. As Christ did clocke for the Iewes, so he doth for vs to come vnder his wings,Mat. 23. but wee will not come.Psalm. 19. We are like Esops cocke, who estemed more of one barley corne, thē of al the precious stones in the world. The heauens doe declare the glory of God, the firmamēt sheweth his handy worke, the Elemēts obserue their order, the sun doth reioyce to run his course: onely the foundations of mans hearte, are out of course,Ios. 10. only man doth disobey gods wil. The sun once abode in the mids of hea­uen for the space of a whole day,2. Reg. 20. but it was at the prayer of Ioshua the sunne once went backe tenne degrees, but it was at the request of Ezechias: [Page] but flesh and blood doth stil stand in the way of sinners, still walke in the counsell of the vngodly, sit stil in the chayre of pe­stilence, and still goe backe from the streight way, & streight path of the Lord. if this foode were cleane taken from vs, and were not to be found, as it hath byn, wee might then seeme to haue some rea­son to labour for the other meate. For as Hanum king of Ammon,Chro. 19. tooke Da­uids seruāts, shaued their beards halfe of, & cut of their garments by the halfe: so those shauers and shauelinges, those bar­bours and Barbarians of Rome, tooke a­way half the Lords Supper from the peo­ple, they might haue no drink. And took the woorde of God from them, they had not their meate. But now as Mary sate in her owne house quietly, & hearde Iesus preach: as in the dayes of Solomon, eue­ry man vnder his figge tree, & vnder his vine tree, heard the lawe peaceably, euen from Dan to Beersheba: so nowe euery man in his owne house may reade with quietnesse, and euery one vnder his figge tree and vine tree with cheerefulnes and ioyfulnes may heare the glorious gospel [Page] of Iesus Christ, euen from the mount to Barwicke, from Douer to S. Dauies, the Lord be thanked for it, the Lorde conti­nue it, the Lord grant we be not vnthāk­full, & that we may labour for this meate which endureth vnto euerlasting life. But that my speech may more edifie, that it may be mighty in operation, that it may pearce and enter thorow, euen to the de­uiding asunder of the soules and spirites, of your ioynts & marrow: that you may be pricked at the hearte, in hearing this my sermon,Act. 2. as the Iewes were at Peters sermon,2. Chron. 34. when they cried: Alas men and brethren, what shall we doe? as Iosiah was hearing the lawe read by Shaphan,Iohn. 3. when ye tare his clothes. As the King of Niniuie was,Iud. 3. when he hearde the woord by Ionas, & as Eglon king of Moab, whē he heard the word by Ehud: who rose vp from their thrones & cast of their Kingly robes: that my talke may so be powdred with salt, that it may giue sauour vnto al: to conclude, that my sermon may be like that precious oyntmēt, which was on A­rons head, ranne downe on his beard, & to the very lower skirts of his clothing: [Page] That it may touch head & foote, king & subiect, hie & lowe, rich & poore, young & old, bond, and free, man and woman: Let vs first see what this meat is: second­ly, why we should not labour for it: thirdly let vs examine our selues, and this our age, whether wee labour for this meate or no.

By meate is meant: not onely food for the belly,What meate is here ment. which the erth bringeth forth, as greene hearbe for the seruice of men, wine to make glad the heart of man, oile to make him a cheerefull countenance, & bread to strengthen mans heart: not onely cloth for the back, & furniture for bedding, which by Gods appoyntment we receiue of dumbe creatures, as wooll of sheep, lether of oxen, fethers of foules, silk of wormes: but also honour, promo­tion, fauour, dignitie, woorship, counte­nance, iolity, pride, ambition, auarice, ri­ches, surfetting, drunkennesse, and what­soeuer else is carnall, whatsoeuer is flesh­ly, whatsoeuer is worldly, whatsoeuer is tēporal, whatsoeuer is not eternal, is called meat which perisheth. The which E­pithetan is added both as a reasō to with draw vs from labouring for this meate, [Page] because it doth perishe, and also to de­clare a difference betweene the bodie & the soule, & the meates of them both. Lyra maketh this difference:Lyra in Ioh. Cibus cor­poralis perit, non spiritualis: Si enim cibus corporalis maneat in propria forma, non nu­trit, sed nocet cerpori: sedsi nutriat, oportet quod a propria natura pereat, & conuerta­tur in membra: econuerso cibus spiritualis manet & Conuertit in seipsum sumentem. That is: the meate of the bodie doth pe­rish, but not the meate of the soule: for if the meate of the body should abide in it proper forme, it could not nourish, but hurte the bodie: but if it nourisheth, it must loose it proper nature, and bee turned into the partes and members of him that taketh it: whereas contrariwise the meate of the soule doeth abide in it owne nature, and turneth him that ta­keth it into it selfe according to that say­ing of Augustine speaking as it were,August. in the person of this meate: Non me muta­bis in te, sed tu mutaheris in me. Thou shalte not chaunge mee into thee, but thou shalte bee chaunged intoo mee, and another difference the same Lyra [Page] maketh in this sort: Panis vitae non solum vitam conseruat, Lira in Iohan. sed etiam dat ipsam de no▪ uo panis corporalis, vitam corporalem pre­existentem tantummodo conseruat. The bread of life, doeth not onely preserue life, but geueth life anew: but the meate of the bodie onely preserueth the life, which is in the bodie: and let these serue for two reasons, to proue my secōd part. That we ought not to labour for meate which doth perish, wherevnto, nowe I come. In the beginning the Lorde God tooke the man, & put him into the gar­den of Eden, that he might keepe it and dresse it:We ought not to labour for this meat. wherevpon as Peter Lombard noteth, that man was made out of Paradise, and afterwarde put into it, both to signifie that he should not long conti­nue there,Gen. 2. and also that Paradise was as­signed vnto him by grace, and not by nature: so haue we to learne, that God doeth so detest and abhorre idlenesse, that though then there was no neede of labour,Lib. 2. dist. 17. yet hee woulde haue Adam there, not onely a keeper, but a dresser of the garden.

[Page] For although at the first God made euery plant of the fielde,Gen. 2. before it was in the earth, and euery herbe of the fielde, it grewe: (for the Lord had not caused it to rayne vppon the earth, neyther was there a man founde to till the grounde) yet afterward God would haue the man to keepe, labour, dresse and trimme the garden, not in the sweate of his face, not in paine, not in sorrowe, but in mirth, ioy, pleasure, and peace. Where ydle liuers, loytring vacabundes, wilde rogues, beg­ging Friers, loose libertines, carnall Ana­baptistes, snatchers from other mens trenchers, they that liue in no vocation, no arte, no trade, no science, cannot make this a shroude for their sinne, or a cloake for their knauerie: saying, we are heare forbidden to labour: for this sen­tence of God pronounced against man,Gen. 3. in the sweate of thy face thou shalt eate thy breade, was not onely a curse, but a commaundement. That euery man should labour in some vocation: that, as Paule sayth: he that woulde not woorke might not eate.2. Thessa. 3. For wee heare, sayth he, that there are some which walke a­mong [Page] you inordinately, and woorke not at all, but are busie bodies: there­fore them that are such, wee warne and exhort by our Lorde Iesus Christ, that they woorke with quietnes, and eate their owne breade. For this comman­dement, giuen to the Iewes from God by Moses: there shal be no begger a­mong you, was a commaundement, not only to moue thē to pitie, to mercy to li­beralitie: but also to take away, & roote out al loyterers, al shifters, al vagabunds, all busie bodies, all that liue in no voca­tion, from the common wealth of Israel. The slouthfull will not plow,Pro. 20. because of winter,Luk. 16. (sayth Solomon) therefore shall he begge in sommer, but haue nothing. But you will say, I will neyther plow nor begge, I will shift with the vniust steward (whom Christ commended) and say: dig I cannot,Pro. 20▪ and to begge I am ashamed: The breade of deceite (sayth Solomon) is sweete to a man, but afterwarde his mouth shalbe filled with grauell. Wher­fore we are not heere simplie forbidden to labour, but this is forbidden both to labour too carefully as the heathen doe, or to labour for the meate of the bodie, [Page] and care not for the meate of the soule as the Athistes doe, which saye in their heartes, there is no God. The Lord God knowing the nature of man, aboue al o­ther vices, would be prone to gluttonie and belly cheere, did first before al other commandemēt, consecrate & proclaime an iniunctiō of tēperancy, & fasting thou shalt not eate of the tree of knowledge of good & euil. The breach of the which commaundement did iustly and diffe­rently not onely thrust Adam and Euah out of Paradise,Gen. 3. but caused the Cheru­bins to be heat, and the blade of a sword shaken,Reuel. 3. to keepe the way of the tree of life,Reuel. 20. for euer to keepe vs from it, had not he which hath the keyes of the bottōles who openeth, & no man shutteth, shut­teth & no man openeth: he who deuided the red sea, that we might escape frō the Egyptiās: he who deuided the rock that might haue water in the wildernesse, hee who duided Iordā, that we might pas in to the land of promise:: he who deuided the earth that we might rise againe, he who diuided the cloudes and the hea­uens with his bodye that wee might [Page] might followe after him: he who onely giueth to eate of the tree of life: had not he I say, taken away the Cherubins, and remooued the blade of a swoorde, too make vs a plaine, direct, open, and safe way to enter againe into Paradise, and to taste of the fruite of the tree of life. But what caused Euah to eate of it? that which doeth cause vs all too labour for that meate which perisheth. Nitimur in vetitum. We must desire that, which we are forbidden to doe: it was a fruite too get knowledge, a proude mynde: a fruite pleasant to looke on, a wanton eye: a fruite good for meate, a lickerishe tooth of the woman. But that we may the bet­ter vnderstande, howe God is grieued, when men labour for this belley meate, let vs call to remenbrance the times of olde, and thinke vppon the daies of late, how the Lord hath executed his terrible iudgementes and horrible vengeence, how he hath abundantly poured out of the violl of his wrath, whē men haue bin in the middest of their mirth, of their feasting and banquetting. The people sate downe to eate and drinke and rose [Page] vp againe to play:Exod. 32 let me alone sayth the Lorde to Moses, that my wrath may wax hote against them,Num. 11. for I will consume them. And although God hearde the prayer of Moses, yet Moses slewe of those belly Gods. 3000. men: agayne the peo­ple lusted for meate, saying: who shall giue vs fleshe to eate, wee remember the fishe that we had in Egypt for naught, the cucumbers, the pepons, the leekes, the onyons and garlike. But nowe our soule is dried away, wee can see nothing but this Manna: as now sayth the Papists where is our plentie of victuall? our fea­sting, our singing, our ringing, our py­ping, our dauncing? we see nothing, but the bare Testament, nothing but this manna sayde the Iewes, nothing but this Gospell saye the Papistes, beholde while the fleshe was betweene their teeth, before it was chewed, the wrath of the Lorde was kindled, there was an ex­ceeding plague among them, that the place was called Kibroth Hattanah, the graues of lust. When fel downe the house vppon the Lordes of the Philistines? at a banquette. When fell downe the [Page] house vpon Iobs children? at a feast. Yea at the time of our & banquetting, the di­uel is more busy with vs, & hath eftsones more power ouer vs: at a diner did the diuel moue Herode to behed Iohn Bap­tist▪ & at a supper did Satan perswade Iu­das to betray his maister, But what sayth Paul to vs of these things?1. Cor. 10. these things are our examples, to the intēt we should not lust after euil things, as they lusted: & al these things came vnto thē for exāples, & ar writtē to admonish vs, vpō whō the ends of the world are fallē. But haue we had no exāples of late? whō did the Lord smite down in that terrible plague in Oxford, not mockers of Gods seruantes, as were the Philistines, not Idolaters, and murmurers, as were the Iewes, but the most religious, zealous, the godliest, the strongest, the best learned, amongst vs, iudges, sherif, knight, esquier, iustice, gē ­tleman, scholler, & for zeale, for godlines & learning, I may truly say, for the most of them, as Dauid said of Israel, the Lord smot down the chosen men that were in Oxford. But when was this done? euen whē the meat was in our mouths at our acte and proceeding a time of mirth, of [Page] feasting & bāquetting. I meane not that scholers made the feasts but their frends then assembled, I come a litle nearer to your remembrāce, was there not a great feaste and a greate assemblie in this Citie, not of Herode and his cour­tiours, but of many right noble perso­nages, when the Lord of late shooke not London, not Englande onely, but the most part of Europe with a terrible earthquake? the earth at that time did shake, and we for a time did quake, the Lord shake the heartes of al englishmen: What shall I say of these: they are (no doubt) examples for vs, that in the mid­dest of our feasting, we set not our minds on our bellies, but remember our God & think on that meate, which endureth vnto euerlasting life. If we so doe thē shal we come to the marriage of the greate kinges sonne: the Lord graunt wee may leaue our farmes, forsake our oxen, and not suffer our wiues to make vs say I can not come. Then shall we be partakers of that feast with the prodigall sonne: the Lorde turne vs home from feeding of swine and in hearte to cry for our sinnes [Page] father I haue sinned agaynst heauen, and against thee, & I am no more worthy to be called thy sonne. Then shall we enter with the .5. wise virgines into the bride­gromes chāber, the Lord graunt that we haue lāps, that our lāps may haue oyle, and that our oyle may burne. Man bee­fore his fall,De ieiunio. might onely eate of the fruit of trees, (as Tertullian noteth) afterwarde the vse of corne was lawefull for him, conditionem consciencie, ipso situ corporis approbante, the bodie allowing the state and condition of the consience. For mans concience being right and vpright he looked vp towarde heauen, and pluck the fruite of trees: but when the con­science of man was by sinne cast downe, man turned his eyes toward, the ground and made the graine of corne to bee his meate, and so after the floode, not onely fruite, not onely corne, but fleshe was al­so lawfull. The Lorde did alwayes pro­uide according to the times and seasons and ages of mankind, sufficient and con­uenient foode, Nay beholde the Lorde feedeth the young rauens that call on him: the foules of the heauen sowe not, [Page] reape not, nor gather into ther barnes, yet they are fed,Psal. 147. and by our heauenly fa­ther they are fedde.Math. 6. The Lillies of the fielde labour not, spinne not, yet Solomon in all his royaltie was not clo­thed like one of them. Thus then will I reason: hath God care for beastes too feede them, and for flowers too cloth them, and will he not much more feede and cloth vs? are they fedd and clothed without sowing, without reaping, with­out carying, without spinning and la­bouring, and shall not wee bee clothed and fed, if wee sowe, reape, cary, spinne, and labour? Will God care for my ray­ment? then much more for my body, will he care for my bodie? then muche more for my life. For the life is more woorth then meate, and the bodie more woorth then rayment. I will then care neither for cloth, nor foode, nor bodie, nor life, but I will first seeke the kingdom of God, and the righteousnes thereof, and then I am fully assured, that all these thinges shalbe ministred vnto me, thou shalt not (saith the law) mussel the mouth of the Oxe that treadeth out the corne. [Page] And again: if thou wilt finde a birds nest & the dam sitting theron, thou shalt not take the dam with the yong.Deut. 22. Doth God take care for oxen? is God so mercifull to birdes? & will he not take more care for vs? will he not be more merciful vn­to vs. In the Cedars of Libanus (saith the Prophet) the byrdes make their nestes, and the Fir trees are a dwelling for the Storcke: the hie hils are a refuge for the wilde Goates,1. Cor. 10. and so are the stony rocks for the conies:Psal. 104. the Lyons roring after their pray, doe seeke their meat at God. In the Sea are thinges creeping innume­rable, both smal and great beastes, there goe the shippes, and there is that Leuia­than, whom thou hast made to take his pastime therein. These waite all vppon thee, that thou maist giue them meat in due season. Let not vs therefore labour for this meate, let vs with prayer seeke our meat at God,Psa. 104. let vs waite vpon him, and he will giue vs meate in due season. For our God, which layeth the beames of his chamber in the waters, which ma­keth the cloudes his chariot, and wal­keth [Page] vpon the winges of the winde, is so mercifull, that he suffereth his rayne to fall vpon bad and good, his sunne to shine vpon iust and vniust. For it is hee, that appoynteth the Moone for certain seasons, and by him the sunne knoweth his going downe. Hee couereth the hea­uen with clowdes, he prepareth rain for the earth, he maketh the grasse to grow vpon the mountaines, and greene hearb for the seruice of men. He doth cōmand the clowdes aboue, and open the dores of heauen. Hee doeth send the first and latter raine, his clowdes droppe fatnes, hee onely maketh the vallies so full of corne, that they laugh and sing. If wee aske bread of our earthly father, will he giue vs a stone? if we aske fish, will hee giue vs a serpent? if we aske an egge, wil he giue vs a Scorpion?Luk. 11. Much more will our heauēly father giue good things vn­to vs, if we labour for the meate that en­dureth vnto euerlasting life.Homil. 42. in Iohan. Chrisostom woondreth, that men will presume so much, to begge corruptible meate at Gods handes, seeing that among seauen petitions in the Lordes prayer, sixe are [Page] for the spirit and soule, and but one (and not that altogether) for the bodie. For the first three: hallowed bee thy name: thy kingdome come, thy will be done: are for the spirit and soule, the three last, forgiue vs our trespasses, leade vs not in­to temptation, deliuer vs from euill: are also for the spirit and soule. Onely this giue vs this day our dayly breade, is for the bodie, and not for foode of bodie onely, but for meate of the soule. Ceres the goddesse of corne and bread: is pla­ced in the lowest roome of the heathen Gods and Goddesses, and her daughter Proserpina, was married to Pluto king of hel. Let Ceres, bread, bellie, and bellie cheere be last and least accounted of vs. As for her daughters, they are not vir­gines to be married to the great kinges sonne, but harlots to be married to Bel­zebub king of hell. Tertullian saith, that although God after the flood did per­mit the vse of flesh, yet to his people hee inhibited the vse of certaine meates:Li. 20. aduer­sus Marcinnē. con­silium exercendae continentiae, a counsell & practise to exercise their continencie. vii. sonnes with their mother, were by that [Page] horselech & bludsucker Antiochus most cruelly put to death,2. Mach. 7. because they would not eate swines fleshe agaynst the com­maundement of the Lord. Moses refu­sed to be called the sonne of Pharaos daughter,Heb. 11. and chose rather to suffer ad­uersitie with the people of God, then to enioy the pleasures of sinne for a season: esteeming the rebuke of Christ,Daniel. 10. greater riches then the treasures of Egypt. Dani­el woulde not defile him selfe with the portion of the kinges meate, nor with the wine that he dranke: he would haue nothing but pulse to eate, and water too drinke. O yee adulterers and adulteres­ses (sayth Iames) knowe yee not that the frendship of this worlde is enmitie with God,Iam. 4. & Iohn sayth: if any man loue this worlde,1. Iohn. 2. the loue of the father is not in him. Lay not vp your treasures therfore on earth, where the moth fretteth, the rust kankereth, the theefe breaketh tho­rowe and steale: but lay vp your treasures in heauē. where there is no moth to fret, no rust to kanker, no theefe too breake thorow and steale. For is it not a great folly to lay thy tresure in an Inne doubt­fully, [Page] whē thou maist lay it in thine own house safely? folly to lay it in an house, which together with thy treasure thou shalt leaue behind thee certainly, & not in that house whither thou shalt go, find thy treasure assuredly, and abyde therin perpetually? the fashion of this worlde passeth away, the heauens and the earth waxe olde, as doth a garment: O let vs then get that which endureth vnto euer­lasting life. The heauens shal passe away with a noise,2. Pet. 3. the elements shal melt with heate, the earth and [...] works therin shalbe burnt vp, o let vs then labour for that which the fire cannot consume, & which wil saue oursoules frō euerlasting fire, If we would thinke vpon our name that we are christians, we would, vnles we should prooue our selues to be re­probates, not so much labour for this bellie meat. First let vs remēber, that in our baptisme, we forsake the world, the flesh, & the [...]iuel, for baptisme signifieth not only the death and resurrection of Christ,Rom. 6. b [...] that we must dye to sin, and liue in newnes of life. How shal we (saith Paul) that are dead to sin, liue yet therin, [Page] Knowye not that al we which haue bin baptized into Iesus Christ, haue bin baptized into his death? we are buried then with him by baptisme into his death, that like as Christ was raised from the dead, to the glory of the father, so wee should walke in newnes of life. Secōdly, as thou art a christian, remember the e­state of thy lord & maister here on erth. Doest thou brag of thy blood, thy pro­genitors, thy house & stock? thy maister came as of a pure, so of a poore virgine espoused to a poore carpenter, who for lack of mony could haue no roome in the Inne, who did offer to the Lorde a paire of Pigeons, because he was not a­ble to buy a lamb. Ierome noteth, that only poore & sinfull women are named by S. Math. in the genelogie of Christ, as Ruth a poore Moabitis,Ierom. & pore Ma­ry the carpenters wife, to signifie howe Christ did vouchsafe to come of poore womē, & came into the world to redeēe pore sinful persons, doest thou brag of the countrye Adam was made out of Paradice, and Euah in Paradice, yet the Diuell hadde more power ouer her [Page] then ouer him: they had both one name Adam,Gen. 5. reed earth: for this name, Adam was not giuen by God only to the man, but also to the woman. Thy maister was not borne in Ierusalem, whither the wise men came, but in little Bethlehem, as it was prophesied. Doest thou glory in thy houses, buildings, courtes, pallaces? Thy maister was borne in a manger, the foxes haue holes, and the birdes haue nestes, but the sonne of man thy Lorde had no where to rest his heade on. Doest thou boast of thy bagges, thy coffers, thy welth? When thy maister woulde haue payed tribute, Iudas bagge was emptie, Peter must run and fetch a peece of mo­nie in the mouth of a fishe. Doest thou desire to be well spoken of, to haue the good will of the world? There were gene­rally iii. diuerse opinions of Christ: one, which flesh and blood could not reueale that he was Christ the sonne of God, an other of ignorance, that he was Elias, Ieremie, Iohn Baptist, or one of the pro­phets: the third was of mallice, that hee was a glutton, a drunkard, a bon com­panion, a friend to Publicans and sinners [Page] a coniurer, a woorker by Diuels. But what sayth he? Woe bee vnto you when all men speake well of you,Luk 6. Why? For so did their fathers to the false Prophets. But reioyce when they speake euil of you for so did they to the true Prophets, re­ioyce, and great shalbe your rewarde in heauen. Finally, if you be a christian re­member the resurrection of thy mayster Iesus Christ:Colloss. 3. and what of that? if you be risen with Christ (sayth Peter) seeke those thinges that are aboue, where Christ sit­teth at the right hand of God, I would to God we were as prouident and care­full to prouide foode for our soules, as brute beastes are vigilant and paynefull, to lay vp foode for theyr bodies. The Emmot doeth lay vp in sommer, foode for winter.Adelp. Istuc est sapere (sayth Syrus in Terence) non quod ante pedes modo est, videre: sed etiam illa quae futura sunt. This is wisedome, not to see those things on­ly which lye before our feete, but to fore see thinges that are to come.Arist. hist. ani­mall. 40. But as the fishe called Vrlica feedeth alwayes on a stone, and being taken from the stone, dyeth presently: so we doe so cleaue vn­to [Page] to stones vntoo earthly thinges that wee account life lost, if they bee taken from vs, or wee from them. Nay I woulde to GOD wee did not thinke these corruptible thinges, to bee meete meate,Luk. 12. and sufficient food for our soules: and say with the rich mans soule, thou hast much goodes layde vppe for many yeeres, liue at ease, eate, drinke, and take thy pastime. But hearken, O foole this night perhaps thy soule shalbe taken frō thee. O foole, thou heapest vp riches, and canst not tell who shalbe thine heire. O foole,2. Chro. 12. Solomon made shields of gold, but Rehoboam his sonne,Iob. 10. made thē of brasse O foole, in one day the Arabians tooke away Iobs oxen and his Asses, the fire of God burnt vp his sheepe & his seruants: the Caldeans tooke away his cammelles and slew his men. O foole it is more ea­sie for a cammell to goe thorowe the eye of a needle, then for one that trusteth in his riches to come to heauen: O foole what shall it profit thee to win the whole world, & loose thine owne soule? O foole what recompence canst thou make to re­dresse thy soule? o foole, thou art not as­sured whether thou shall liue one houre [Page] O foole, where thy treasure is, there will thy heart be also.Iames. 5. Goe to nowe yee riche men (sayth S. Iames) weepe and houle for the miseries, that shall come vppon, you, your riches are corrupt, your gar­ments are motheaten, your gold and sil­uer is cancred, and the rust of them shal­be a witnes against you, & shall eate your flesh as it were fire, you haue heaped vpp treasures for the last dayes. Take heede O yee rich and mighty, you see your calling, howe that not many wise men after the flesh,1. Cor. 1 not many mighty, not many noble are called, but God hath chosen the foo­lish of this world to ouerthrow the wise, the weake too confounde the stronger. Why? that no flesh should reioyce in his presence. What then? that he that reioy­ceth, should reioyce in the Lord. Whom did the Lord choose for a captaine? No expert souldiour. but Gedeon a thresher: whō made he ruler ouer Pharaos house? none of the nobles, but Ioseph a bonde seruāt, whō made hee the first king of Iu­da? not any of a great house, but Saule of the little tribe of Gemini, and of the least familie in the tribe. Whom made hee to rule his people after Saule? no [Page] Prince, but Dauid a shephearde: whom had he to be his Prophet? None of their Doctors, but Amos an heardman. Whō had Christ to his disciples? No scribes, but simple fishers. Many widowes were in Israel in the dayes of Elias, to none of them was he sent, but to a poore widowe in Sarepta. To whom was the newes of Christ his birth first brought? not to He­rode, not to Pilate, not Annas or Caiphas but to shepheardes, yea, and very poore shepheards, for they kept their sheepe in the field all night. God woulde not haue his Altar made in a kinges court, but in poore Oruan his threshing flowre: the Lorde would not haue his temple in Eu­phrata, a plentiful soyle but in the wood, a barren wildernesse. This was done that God might haue al the glory. Of Sara be­ing barren came Isaack: of Annah, whose wombe was dead, came Samuel: of Eliza­beth, with whom it had ceased to be after the maner of women, came Iohn Baptist. And this was done, that GOD might haue all the glory. The Lorde gate victo­ries for his people, with an Oxe goade, with pitchers, with Rāmes hornes, with [Page] a iawe bone of an asse, with one sword, with a stone out of a sling, and this was done that GOD might haue all the glorie. Diseases were healed by spittle, by touching the hemme of a garment, by a napkin, by a shadow, and this was doone that GOD might haue all the glorie.

For there was no vertue in Shamgars oxe goade, nor in Ionathans sworde, nor in Sampsons Iawe bone, nor in Dauids stone, wherewith they ouercame the Phi­listines: no vertue in Gedeons pitchers, wherewith he ouercame Oreb and Zeb: no power in the Trumpets of Rammes hornes, wherewith the walles of Iericho fell downe: there was no vertue eyther in the hem of Christes garment, or in his spittle or in Paules napkin, or in Peters shadowe, wherewith diseases were cured: no vertue in Aarons rod, wherewith the dust of Egypt was turned into lice: no power in Moses hand, wherewith the red sea was deuided: no vertue in the Priests feete or Elias his mantle, wherewith Ior­dane was deuided: yet all these thinges were done by such bare, base, weake, & [Page] simple meanes, that no man should trust in the arme of flesh, that no man should seeke for any meate, that perisheth, and that God in all things might only haue the glory. Let vs now call to mind those excellent names and titles, wherwith the holy Ghost in the holy bible doth name vs: the remembrance and consideration whereof will somwhat withdrawe vs from labouring for that meate, which perisheth. Wee are called Angelles and Saintes, Priestes, and a kingely priest­hoode. Kinges, and a royall nation: ser­uauntes of GOD, friendes of God, sonnes of God, heyres of GOD, and fellowe heyres with Iesus Christ: are wee Angelles and Saintes? let vs then seeke the thinges that are aboue. Are we Priestes, and a kingly Priesthoode? let vs then offer vp our bodyes, a liue­ly sacrifice, and not labour for the meat thereof. Are we kinges, and a royall nation? let vs then lift vp our eyes to heauen, and not cast our faces down to the earth: lyke abiectes and bonde­slaues. Are we seruantes of God? wee cannot serue God and riches. Are wee [Page] friendes of God? the friendshippe of this worlde, is enmitie with God. Are we sonnes of God, heires of God, and fellowe heires with Iesus Christ? let vs then with our brother the prodigal son come home from feeding of swine, that we may haue the best robe on our back, a ring on our finger, shooes on our feet, the fatte calfe killed for vs, to eate and drinke, to singe, daunce, and be merye with our elder brother Iesus Christe, who sitteth in that house, which hath many mansions, preparing roome for vs. We were chaf, but now we are wheat: we were drosse, but now we are golde: we were rauens, but now we are doues: wee were goates, but now we are sheep: we were thornes, now we are grapes: we were thistels, now we are lillies: we were straungers, nowe are we citizens: wee were harlots, now are we virgins? hell was our inheritaunce, nowe heauen is our possession: we were the children of wrath, we are the sons of mercie: Finally we were bondslaues to Satan, but nowe we are heires of God, and coheires with Iesus Christ.

[Page] We were once fet home, from going astray, let vs not agayne returne to the wildernesse: the candel was once lighted for vs, let vs not againe fall into darke holes: wine & oyle were once powred in­to our woundes, let vs not by wandring, fal again into hands of theeues. We were once founde: let vs not agayne loose our selues. Wee were once made aliue, let vs not againe kil our selues. Christ was once crucified for vs,Heb. 13. that we should onely re­ioyce in the crosse of Iesus Christ, where­by the worlde is crucified to vs, and we to the world, let vs not crucifie to our selues again the sonne of God, & make a mock of him. The bodies of those beasts, whose blood was brought into the holy place by the hie prieste for sinne, were burnt without the campe: therefore euen Iesus, that he might sāctifie the people with his owne blood, suffered without the gate. What is this to vs? let vs therefore (saith the Apostle) goe forth to him out of the campe, for here haue we no continuyng citie, but we looke for one to come. Wilt thou (O man) go forth out of the camp? Labour not so much to prouide meat for [Page] the campe. The workes of the fleshe are manifest:Gal. 5. as gluttony, dronkennesse, &c. They that doe such thinges, shall neuer inherit the kingdome of God. The fruite of the spirite is temperancie, and such like, against such there is no lawe: For they that are Christes, haue crucified the fleshe, with the affections, and the lustes: if wee liue in the spirite, let vs also walke in the spirit. Woe be to you, (saieth Esay) that ryse, to followe after dronkennesse, and are strong to drinke wine.Esai. 5. Wilt thou resist the diuell? be so­ber,1 Pet. 5. and watch, saieth Peter: beware, take heed (saieth our Sauiour) least your harts be ouerloaden with surfaiting and drou­kennesse, and that ayde come on you vnawares. Let vs then remember the time that we are in, and the considerati­on hereof shall call vs from labouring for this meate.1. Thes. 5. Wee are not children of the night, nor of the darknes, that that day should come on vs, as a thiefe: wee are children of the day, and of the light: therefore let vs not sleepe, as other doe: but let vs watch, and be sober. For they that sleepe, sleepe in the night, and they [Page] that bee dronken, are dronken in the night: but let vs, which are of the day be sober, considering the season, it is nowe time that wee shoulde arise from sleepe: for now is our saluation neerer, thē whē we beleued it: the night is past, and the day is come,Rom. 13. let vs therfore cast away the works of darkenes, & put on vs the armour of light: so that we walk honestly, as in the day, not in gluttony and drunkennesse, not in chambering and wantonnesse, not in strife and enui­ing, but put on the Lorde Iesus Christ, and take no thought for the flesh, to ful­fill the lusts of it. Consider the time, for the deuill knoweth his time to be short, the yeares of his lease are now almoste expired, therfore now he will make ha­uocke. Consider the time: for the day of the Lorde is at hand, let vs waite for his cōming. Cōsider the time, we haue had the Gospel these xxii. ful yeres: by reasō now we should be able to be taken for tutors, to teach and gouern our selues. The sunne stoode still in the middest of heauen for a whole day, in the dayes of Iosua: neuer such a daye of light, [Page] as was in the dayes of Iosua. The sonne of God hath holden his sunn ouer this Realm a long time, neuer such a time of light, as hath beene in the dayes of Eli­zabeth. Many haue desired to see that we see, and could not see them: & to heare those thinges that we heare, but could not heare them. But yet beholde, the Niniuites, shall rise, and shalbe able to condemne vs: for they repented at three dayes preaching. If such preaching had beene in Tyrus and Sydon, in Sodoma, & Gomorrha, in the new found landes, as hath beene in England, they woulde haue brought forth more fruite of re­pentaunce, then we haue done. Let vs therefore (for it is time) with weeping and fasting turne to the Lord our God. The Iewes in token of contrition and true repentaunce, did sometimes were sackloth, sometime tumbled in ashes, sōtime did lye on the ground, rent their cloths, shaued their heds, & powred out water before the Lord, signifying that they were like vnto water, which being powred out, is troden vnder foote, run­neth away, and is dryed vp.

Let vs rente our heartes,1. Sam. 7. and not [Page] our garmentes, put on sobrietie, and not sackloth, tumble in heauines, and not in ashes, lye in mourning, and not on the ground: cut of the foreskin of our harts, and not shaue the hayre of our heades: powre teares out of our eies, and not water out of buckets: let vs weepe, as Ezechias wept, who turned his face to the wall, and wept heauily: as Mary, who fell downe behinde Iesus, and wept pitifully: as Peter, who remembring the wordes of Christ, went out and wepte bitterly. Wee are not commaunded to fast, eyther fortie dayes, as Moses before the law, as Elyas vnder the law, as Christ after the lawe, or superstitiously, or hipo­critically, as the Papistes doe: but that euery man may truly say with Paule:1. Cor. 9 I chastise my body, & bring it vnder sub­iection least when I haue preached to o­thers, I my selfe become a castaway. The Lorde will prouide for them that seeke him.Marc. 8. The multitud was with Christ three dayes, and had nothing to eate, yet they were not hungry: bee strong then, O Sampson, a dry iaw bone shall giue thee water, before thou perish: Faint not O [Page] Israel, the Lord shall turne the hard rock into a standing water, and the flinte into a springing well, before thou perish: di­spayre not, Elyas, the Angelles of hea­uen, the Rauens of the ayre shall feede thee, before thou perish. Die not, O Daniel, if none in Babilon wil pitie thee. Abacucke shalbe brought out of Iewrie to bring thee meate, before thou perish: You cannot adde one cubit to your sta­ture, after this meat the Gentles labour▪ a sparrowe doeth not fall downe to the ground, without Gods prouidence, all the hayres of your head are numbred. I haue beene young, and now I am olde, (sayeth Dauid) yet I neuer sawe the righ­teous forsaken, nor his seede to begge their bread. O care not then for to mo­rowe, the morowe shall care for it selfe: [...] The day hath enough with his owne griefe Let vs now examine our selues,Whether we labor for this meat, or noe. whether we labour for this meate, or noe. And so I come to my third part.

If we consider the great and gratious benefits, wherewith God hath blessed England: as peace, wealth, health, liber­tie, [Page] plentie, victorie, the Gospell, Prea­chers, Gouernours, so noble and wise counsaylours, so godly and so zealous a Princes: England hath receiued much: therefore of England much shalbe re­quired. England is not able to render (I appeale to euery mans conscience) one for a thousand, therfore is England very much indebtted. O London, daughter of England, thy siluer is become drosse, thy wheate, chaffe, thy gold, yron, thy wine water, thy grapes, thorns, thy figs, thistels: yet thou art taught the will of thy father more then other thy sisters of England: therfore, O London, with many stripes (vnlesse the Lord turne to thee, & thou to him) and that shortely, thou must needes be punished. For we al doe so draw iniquitie, with cordes of vanitie, and sinne, as with cart ropes, we so staine our selues with our own works and goe a whoring with our owne in­uentions: as Iob in body, so we in soule are so sicke from the soule of the foote, to the crowne of the head, that (had not the Lorde reserued a remnant amongst vs, had not oftentimes Aaron & Moses, [Page] Phinehes and Hester stoode in the gap) England should haue beene, not like a cottage in a vinyard, not like a lodge in a gardē of coucumbers, but should haue beene as Sodom, and like vnto Gomor­rha. The Lorde may nowe iustly say to England, as hee somtimes spake vnto Babylon.Isay. 47. Come downe, and sit in the dust, O daughter Englande, thou shalt no more be called tender, and delicate, take the milstones, & grind meale, loose thy lockes, make bare thy feete, vnco­uer thy legs and thighs, passe through the floodes, thy filthinesse shalbe disco­uered, thy shame shalbe seene, I will take vengeaunce, and will not meete thee as a man: for God hath not dealt so with any nation, neither hath Asia, Africa, America, and the most parte of Europa such knowledge and preaching of his lawes. England hath not drunken at the hand of the Lord, the cup of his wrath, the dregs of trembling, as France, Flan­ders, and other her sisters haue done: Yet beholde Engelande doeth still heape vp vengeaunce against the day of [Page] vengeaunce▪ and doth not consider, that the long suffering of the Lord doth lead herevnto repentance. If England would repent, the Lord wold continue to blesse her, to giue her victories ouer her ene­mies, that neither opē enemies abrode, nor priuy cōspirators at hōe, shalbe able to doe her violence. Sisera by Deborah, a woman, shall haue a nayle knockt into his skull. Holofernes by Iudith, a wo­man, shal haue his head cut off. Abime­lech by a woman, shall haue a peece of a milstone breake his brainepan. By Eli­zabeth, a woman, the Goates of Italy. The wolues of Spaine, the cormorantes of Rome. The Irish coltes, and the Fox­es of England, that are now in Ireland, and all other her enemies shall so bee brought to shame, that as Abimilech cryed: O kill mee my page, that it bee not sayde,Iudg. 9. a woman hath slaine Abime­lech: so shall they cry, O kill vs, earth deuoure vs, hilles couer vs, Sea swal­lowe vs vp, that it be not sayd, a woman hath thus triumphed ouer vs. Let praise & giuinges thankes, as a sweet odoriffe­rous sauour assend into the nostrelles of [Page] the Lord of hostes, for the victorie that lately hee hath giuen to vs in Ireland. Goe tell them, (if they haue any friende heere) that those Goates, Wolues, cor­morantes, Coltes, Foxes, shalbe so hun­ted and bayted by an English Gray, that not one of them shall be left to pisse a­gainst a wall. And wee saye, that Christ spake of Herod, goe tell that Foxe, that lyeth hidden, wee preach to day, yester­day, to morow, and will preache, vntill the house of the Lorde bee made per­fect. God graunt we may so doe. This is our hope, that though the Kinges of the earth stand vp together against the Lorde, and his annoynted seruaunt Eli­zabeth, though they rore like Lions, and stampe like fatte bulles of Bashan: yet the Lorde shall bruse them with a rodde of yron, and breake them in peeces, like a potters vessel. They shall bee like water that runneth a pace, like a snaile, like the vntimely fruite of a woman, lyke a tot­tering wal, like a broken hedge: the lord shal awake out of sleep, as a giant refre­shed with wine, & shal put them to a per­petual shame. Ieroboā shal not be able to [Page] pul in his hād: Iezabel shalbe hurled out at a windowe: Ahab shalbe a portion for dogs: The Lord shal so fight for England, (if we repent) that his sword shal surfeite with flesh, & his arrowes shalbe drunken with blood. Wherefore (O England) I woulde to God all England hearde my voyce (& I would my voyce might sinke into your hearts, as it doth found in your eares) It is time to leaue of labouring for worldly pelfe, and to take the bread and water of afflictiō with Michaiah:2. Reg. 22. to min­gle thy breade with ashes, and thy drinke with weeping, with Dauid: & to eate the bread of Barley and beanes with Ezechi­el.Ezech. 4. As our Sauiour spake to the Iewes of the Scribes and Pharisies, so say I to you of the Papistes. Vnlesse your righ­teousnesse exceede the righteousnesse of the Scribes and Pharisies, I meane Pa­pistes and Romanistes. You shall neuer enter into the kingdome of GOD. But alas for pitie, alas for shame, are not many that beare the name of Prote­stantes, and Gospellers, inferiour too them? We vse our libertie as a cloake of loosenesse, wee turne the grace of God into wantonnesse, and the glorious [Page] gospell of Iesus Christ into lewdnesse. Are not wee come from the excesse, to the defect? from blinde zeale, to wilfull vngodlinesse? from ignoraunce in dark­nesse, to wickednesse in knoweledge? from many Gods, to noe God? from papisme, to Athisme? from superstition, to irreligion? they did fast often, we sel­dome: they came to the Church in the night, we scarse in the day: they gaue almes, we liue to our selues. I condemne not al, I speake of many. Did the Papstes these things for merit, for desert, for satisfaction, & should not we doe them of du­tie, of pittie, of pietie and charitie? They did bona, but not bene: good things, but to an ill ende. We now know what is be­ne, let vs doe bona. Did they these things in darknes? should not wee doe them in light? they in the night, & not we in the day? they in blindnes, not we in knowe­ledge? they in superstition, & not we in religion? they to an ill end, & not we to a good end? they at the commaundement of man, of the Pope: not wee at the commaundement of God, of Christe? Nay, this is the saying of the worlde: [Page] Doeth he frequent the Church? he is an hypocrite: doeth he fast? he wilbe saued by his workes. Doth he giue almes? he is a Papist. O miserable worlde, wherein prayer is counted hypocrisie: zeale is counted folly: fasting and almes deedes are counted poperie. But what is the cause of this? because we all labour for that meate which perisheth. Do not the Papists call vs loose libertines, carnall Gospellers, wanton Epicures? doe not they in their motions make this an argument, to proue that they haue the true Church? because they fast, praye, giue almes more then wee: because by Papists, colledges haue beene founded, churches erected, scholes builded, and almes houses set vp, and maintained: O happy were we (for great should our re­warde be in heauen) if for the name of Christ onely we were euil spoken of: but if we contemne prayer, despise fasting, abhorre almes deedes, pull from chur­ches, defraud the ministers, throw down almes houses, gape after colledge lands, pluck at their formes (as it is too true in many Englishmē at this day) then I must [Page] say, O miserable wretches. Propter nos male audit nomen Dei inter Gentes, inter Papistas. By reasō of vs the name of God is blasphemed among the Gentiles, a­mong the Papistes. Let our Sauiour Ie­sus counsaile vs: make you bags, which waxe not olde, a treasure that can neuer fayle in heauen: let Paule giue you rea­sons. First, godlynes is great gaine, if a man be content with that hee hath. Se­condly, wee brought nothing into this worlde, neither shall wee cary any thing out.Luk. 12 Thirdly, they that wilbe rich, fal into temptation,1. Tim. 6. & snares, & into many foo­lish & noisome lusts, which drown men in perditiō & destruction. 4. the desire of mony is the roote of al euil, which while some lusted after, they erred from the faith, and pearced themselues thorough with many sorowes. But I heare you say, we labour for the meate of the soule: we heare the word, we loue the Gospel, we imbrace the preachers thereof, we haue forsaken the Popes yoke, and cast of the whores marke. I woulde to God many did not so: euen for the meate that peri­sheth, to keep their lāds, houses, liuings, [Page] libertie, countenance? the Gospell hath peace, quietnes, fruition of goodes▪ and lands, I wil therfore be a Gospeller. Satā was deceiued in Iob. I fear, that if I shuld say, as he saide, I should not altogether erre, I wold, I might▪ lord, doth this people feare thee for nought? hast not thou made an hedge about them, made their house, made their substance to increase in the land? but stretch forth thine hand and trouble that they haue, & they will curse thee to thy face. A man, & so God may haue many friends in time of peace & prosperitie: but in time of aduersitie & persecutiō, thē is a friend tried. Wheat & chaff wil go together, vntil they come to the flayle: golde and drosse will goe together, vntill they come to the fire: rust and yron will goe together, vntill they come to the scourer: but then fare­well wheate, and farewel chaffe: farewel gold, and farewel drosse: farewell rust, and farewell yron.Actes. 19. Are not now many zealous for the Gospell, as Demetrius the siluer smith was hot in mainteining Diana? was he so zealous, because hee [Page] loued Diana, or her religion? No, no: but because (as he confessed) he had his liuing by making of shrines for the god­desse. The young man wil folow Christ, vntill he come to this, fell thy goodes: then farewell Christ: take vp your cros­ses (saieth Christ) lay down your purses, and folow me. Why were the Priests of Babilon (marke whether this bee not true in the priests of Rome) so furious against Daniell, speaking against Bell? was it for loue and zeale they bare to Bell? no, no: there was spent vpon Bell euery night 108. gallons of fine flowre, 40. sheepe, and 60. gallons of wine. The Priestes should haue lost this, if Bell had gone down. This was the cause of their fury zeale. They serued God Bell in the day, but God belly in the night: wee serue God belly day and night: they sayde: great art thou, O Bell, and with thee there is no deceite: We cry, great art thou O belly, and with thee there is no deceite, thou eatest vp all. Phi­lopenus is nowe euery where, who [Page] desired hee might haue a necke as long as a Cranes necke. But where is Peter, Andrew, Iames, Iohn, Mathew, who for­sooke all, and followed Christ? Yea, but Zacheus gaue but halfe his goods to the poore:De Zacheo. why did he not geue al? Because (as Chrisostome noteth) the other halfe he reserued, to render foure folde, if hee had defrauded any man, as hee himselfe promised. Nay Christ shalbee welcome among the Gergesens,Math. 8. but if they loose an hogge, I pray you sir departe, your roome is better than your companie. Great was the loue and zeale of Ornam, who gaue bullockes to Dauid, and made fire with his threshing instrumēts. [...]. Chro. 21. Great was the loue and zeale of Elizeus, who, when Elias called him, [...]. Reg. 19. slewe oxen, & did seeth them, with the instrumentes of the oxen. But we must doe more then this, if our right hand, or eye offend vs, we must cut them off, and pull them out.

What shall I say? the end of the world must needs be at hand, because that men doe so loue thēselues. To heare of warres (saith our Sauiour) to haue pestilence,Math. 24. fa­mine, earthquakes, these are but the be­ginnings [Page] of sorowe, but when besides these, iniquitie shal haue the vpper hand, and the loue of men shall fayle, then be­hold he is at the doores. In that the prea­chers of gods word are so neglected, and so litle prouided for,2. Reg. 18. doth proue that the Lord is at hand, and wil shortly take ven­geance. I would all Magistrates, and Pa­trones of benefices would folow the ex­ample of good king Ezechias, who in the first yeeare, yea, the first moneth of his reigne, did command the people to giue a part to the Priestes & Leuites, that they might be encouraged in the lawe of the Lorde. Liuinges are not geuen, they are solde as common as oysters at Byllinges­gate. This is the cause that Ministers are not, nor cannot be so liberal, as their pre­decessors haue been: yea, this is the cause why doltes, ignorant Asses, idle, & idole Shepheardes haue the liuinges. I call thē Idols: I wil proue it. They haue eyes and see not, eares and heare not, handes and minister not, tongues and speake not: I was about to say, they haue mouthes & eate not, but then I shoulde haue slaun­dered them: In this I confesse they are [Page] not Idols. A good scholer, and an honest godlie minister, will rather beg, then buy your liuinges, O yee robbe Churches, whose portion shalbe fire and brimstone too drinke: for you are the causes, why many thousands of soules haue perished: of you, O the benefice mongers, shall be required, not hand, for hand, or eye for eye: but blood for blood, life for life, and soule for soule. You make the mi­nisters your seruing men, you make them iourney men, they haue the name, you haue the profite, they the straw, but you haue the corne, nay you haue some straw also. I could somwhat beare this, if here by, they for whom Christ died, were not famished: therefore in bitternesse of spirite, in griefe of hearte, in vexation of conscience, and in torment of my soule, I speake it: that euen nowe I doe see as it were, Pharaoh king of Egypt ri­sing vppe to condemne you. Who when hee solde all the lande of Egypt, gaue straight commaundement, that no one foote of the Priestes landes shoulde bee solde.Gen. 47. Reade the hystorie. Hadd hee suche care for Idolatrous [Page] Priestes, and haue you no more care for the Ministers of Iesus Christ? Are you Protestantes, you Gospellers, you Chri­stians? You are Athistes, Epicures, that say in your hearts there is no God. But perhaps fewe are heere of whom I speake: let me vtter a few words to you merchant men, whom I see present, and so I will end. Although Mercurie, (who was supposed to bee the God of mer­chants,) had winges on his feet, and had alwayes a cocke by his side, to signifie that merchantes shoulde be swift in their businesse, should be vigilant as the cock, or rise at the cocke crowing: yet labour not to greedily, to carefully for this meat for as the good hath in one hand a scep­ter to giue kingdōs, wealth, & riches: so he is pictured to haue in his other hand a rod wrapt in snaks, to giue poyson, ru­ine and death: beware, least while you gape for the scepter, you receiue snakes. And although your GOD is saide to haue kylled Argos, who had a hundred eies: least Argos shoulde perceiue the vniust dealying of the Merchauntes, yet the Lorde your GOD lyueth, [Page] who searcheth the corners, seeth the bottome, heareth the motions, and vnderstandeth the thoughtes of your heartes. But what sayeth the Prophet? All men shoulde prayse the Lorde, but aboue all other, merchantes are bound to performe the same. For (sayeth hee) they that goe downe to the Sea in ships,Psal. 107. and occupie their businesse in greate waters, these men see the woorkes of the Lord, and his woonders in the deepe. And when there hee hath fully described the woonders and woorkes of the Lorde that they see, hee thus concludeth with a vehement exhortation: O that men woulde therefore prayse the Lorde for his goodnesse, and declare the woon­ders that hee hath done for the sonnes of men. Twoo thinges are required of you (O yee Merchauntes) to prayse the Lorde, and too declare his woonders, that you haue seene. vnto others. For­sake not the Lorde by goyng too your shippes: Remember the shippe that Io­nas was in. Beware howe you haue fe­lowshippe with heathen men, with Infi­dels, [Page] Athistes, and Papistes: because Ie­hosophat king of Iuda,2. Chro. 20. ioyned with Aha­ziah king of Israel, to sende shippes too Tarshish for gold, he was reprehended by Eliezer, and his shippes were broken. Take Christe into your shippes: when Christ was not in the shippe with his Disciples, the shippe was almost drow­ned. If Christ be in your shippe, let him not sleepe there: when he slept, the shipp had almost perished. Keepe him waking with prayer: singing with melodie in your heartes too the Lorde. To con­clude, labour not for the meate which perisheth: for then you shall perish, but labour for that meate which doth en­dure vnto euerlasting life: for then the sonne of man shall geue you euerlasting life: for hee is a Lambe, and hee is a Li­on: hee is a friend, and hee is a foe: hee is a Iesus, hee is a iudge, he is a Redee­mer, hee is a confounder: hee will not bruise a broken reede hee will bruise with a rodde of yron: hee hath wa­ter, hee hath fire: hee hath heauen, hee hath hell: hee hath Angels, he hath di­uels: he hath a scepter, he hath a sword: [Page] hee hath Vae woe: hee hath Euge, go too: he hath Benedicti, Blessed, he hath Maledicti, Cursed: he hath Venite, come, hee hath ite, goe: hee hath a right hand, hee hath a left hand: he hath ioy, he hath sorrowe: hee hath mercy, hee hath ven­geance: he doth geue euerlasting death, and euerlasting life, to him there­fore with the Father and the holie Ghost be geuen all honor glory, &c. Amen.

An ende of the first Sermon.

The ii. Sermon.

‘LAbour not for the meat that peri­sheth. &c.’

FOrasmuche as I haue shewed you the braod way, where you shulde not walke, & the wide gate, where you should not enter: it is reason that I declare the nar­rowe way, where you should tread, and the straight gate, where wee all desire to passe thorow. Behold I haue opened vn­to you the woorkes of darknesse, which you must ca [...] of, nowe I will geue you the armour of light, which you must put on. I haue dehorted you, and I hope tho­rowly dissuaded you from labouring for the meate that perisheth: Nowe in the tender mercie of God, in the bowels, blood and wounds of Iesus Christ, I ex­hort you, and I trust, I shal thorowly per­swade you too labour for that meate [Page] which endureth vnto euerlasting life. Wherefore as our Sauiour reprehended Martha,Luke. 10. beeing carefull about many things, in preparing the dinner, not sim­ply reprehending eyther her labour, as her hospitalitie, but reprehended her be­cause she did not consider the time, wher in Christ taught Mary, and offered too teach her, and because shee preferred the dressing of the dinner, to the hearing of Gods woord, and afterwarde exhorted her too followe the example of her sister Mary, who had chosen the better parte, which neuer should bee taken from her. So after that I haue proued that we shuld not labour for the meat which perisheth, and that wee all are too carefull for many thinges, not considering the t [...]me, wher­in our Sauiour doth so mercifully offer to teach vs: I must exhort you to choose the better parte, which neuer shall bee taken from you, that is, to labour for that meat which endureth vnto euerlasting life. For although the Lord did raine flesh as thick as dust,Exod. 16. feathered foules as the sande of the sea, and Manna as the hoare frost: yet he would haue euery man to labour, and [Page] gather it, one house might not gather it for an other, one man might not sell it, or giue it to another: euen so euery man must labour for this meate, ga­ther it for himselfe be it neuer so plen­tie, being farre better then Manna: for Manna melted when the sun did shine, but this Manna, though heauen and earth should be on fire, and burne to a­shes, continueth euer, endureth vnto e­uerlasting life.2. Sam. 6. Although we need not go seeke the arke of GOD,2. Reg. 22. as Dauid did, nor the booke of the law, as Iosias did: nor goe vp to Ierusalem to worship, as the Iewes did, nor desire that one might come from the dead, and teach vs, as the glutton did: we cannot say the law is in the mount with Moses, who shall goe vp, and fet it? wee cannot say (as in the dayes of Queene Mary wee might) it is beyond the seas, who shal goe ouer and bring it vnto vs? yet we must not be idle, negligent and carelesse, we must labour for it, although the worde be ve­ry neere vnto vs, euen in our mouths & our harts for to doe it,Deut. 30. as Moses spak to the Iewes: though the Lord hath put his [Page] lawes in our mindes, and in our hearts hath written them, he our God, and we his people: euery man doeth not (or should not neede) teach his neighbour, nor euery man his brother, saying: know the Lord: but all knowe him, from the least to the greatest, as Ieremy prophe­cied:Iere. 31. yet must we labour for this meate. Though Elyas cannot now say, I am left alone,1. Reg. 19. Achab cannot say, there is but one Michiah besides my 400. Prophets:1▪ Reg. 22▪ though Elyas haue not onely Elizeus for his scholler: nor Elizeus onely Esay: nor Esay onely Ieremy: nor Ieremy one­ly Daniell: nor Daniell onely Aggeus, and Zacharias, nor the Lorde onely xii. Prophets that haue written, nor Christ onely eleuen good Disciples, but the Lord hath giuen the worde, and great is the company of the preachers: yet we must labour for this meat. Although the Ministers are not scattered abroade, as Iohn in Asia, Peter in Samaria, Phil­lip in Alexandria, Thomas in Aethiopia, Bartholomewe in India, Andrew in Scy­thia, Simon in Persia, Iudas in Meso­potamia, [Page] Marcus in Colonia, Nathana­ell in Fraunce,1. Theodoret. Ioseph of Aramithia in Scotland, and Paule in England: but the vniuersities, and other places are full of them: yet must wee labour for this meate.Exo. 2. Although the Midwiues neede not feare the kinge of Aegypt to hide Moses three monethes,Iosh. 2. and after­warde to cast him out. Rahab need not to feare the king of Ierico, to hyde the spies vnder stalkes of flaxe, and let them downe at her window.1. Sam. 19. Michael need not feare her father Saule, to let her hus­band Dauid downe at a windowe, and to lay an Image in his bead.1. Reg. 18▪ Obadiah need not feare Queene Iezabell, to hide a hundred Prophets in a caue.Act. 9. The Dis­ciples need not feare the hye Priestes to let downe Paule thorowe the wall, by a rope, in a basket. Moses need not feare Pharao,Exod, 4▪ and saye, I haue a stutting tongue:Iere. 1. Ieremy need not feare the Iewes, and saye, I am a childe.Io. 1. Ionas need not feare the King of Niniuie, and so for to runne [Page] away both from him, & from the Lord: but all the Ministers of the Lorde are mainteined, and preserued: may vtter the message of their master, boldly with out feare, and freely without daunger: yet wee must labour for this meate, al­though the Lorde hath broken the bowe, and knapped the speare in sun­der, broken our swordes into mat­tocks, and our speares into sithes: blessed vs with the crowne of peace, and crow­ned vs with mercie and louing kindnes: yet must wee labour for this meate,Gene. 42. if it were a time of derth, of scarcitie, of pe­nurie, thē we might haue some pretence to labour for belly meate, as Iacob did send into Aegypt for corne:1. Sam. 25. as Dauid did send to Naball for victuall: then we might seeme to haue some coulour of cause to doubt. and to be ouer carefull,Num. 11. as Moses was, when he sayde: shall the sheepe & thebeeues be slaine for them, or shal al the fishe of the sea bee gathe­red for them, and suffise them? as King Iehorams seruaunte, who mocked the Prophet, prophecying the plentie of corne to bee the next day? and sayde, [Page] though the Lorde woulde make win­dowes in the heauen,2. Reg. 7. could this come to passe? As Saint Andrew, who sayde, there is a little boy heere, which hath fiue barly loaues, and two fishes, but what are they amongst so many?Io. 6. If I say, we were brought into such extre­mitie, as they were, fleshe and bloud woulde be ready to doubt. But seeing God hath blessed the fruite of our cat­tell, the increase of our kine, the flockes of our sheepe, our basket, our dough, seeing al his blessings are come vpon vs, and ouertaken vs,Deut. 28. as hee promysed to them that feare him: why should wee labour to fulfill the lustes of the fleshe, and take no care to prouide victuall for our soules? I pray God those things be not the fall of England, which were the vtter ruine of Sodome. They were iiii. sinnes:Ezech. 16. pride, pride aboundeth in Eng­land: fulnesse of bread, gluttony tri­umpheth in England: idlenesse: idle­nesse is succoured in Englande: con­tempt of the poore, & beholde this sin, [Page] hath, as a Queene gottē the vpper hand in England. Aboue all other vices. The way to heauen is a narrow way, the gate is a straight gate: then wee must striue and labour to enter in. The kingdome of heauē is a treasure hid in the ground, it is a pearle of great price in a far coun­try: then must we take our spade & dig: then must we enter into ship, and passe ouer the seas. We are in the Lords Vin­yarde, not they that sleepe and are idle shall haue their penny at night: but they that worke and labour. Thou art pro­mised to haue, but thou must aske, and haue: thou shalt finde, but thou must seeke and finde: it shalbe opened vnto thee, but thou must first knocke, and then it shalbe opened. Knocke like the womā of Canaan,Mat. 15▪ who continued knoc­king, although shee was three times re­pelled, and the gate of mercie was shut against her, not that she should not en­ter in: but that with more earnestnes, desire, and vehemencie shee myght knocke, and euen prye thorowe the [Page] chinkes of the gate: so must wee labour by prayer for our meate, and though we haue not our petitions at the first, se­cond, and third knocking, yet we must knocke:Act. 12. as Peter continued knocking at the dore, before hee coulde come in. Labour to see Christ,Luk. 19. as Zacheus, who, being a man of worship, in the middes of a citie, did climb vpon a wild Fig tree, like a boy to see Christ, because he was a man of lowe statute, and coulde not see Christ for the prease.

Let vs labour by fayth, as did the sick of the palsey, to come to Christ, who seeing hee could not goe in at the dore, for the multitude, was let down thorow the roof of the house, which they vnco­uered.Mar. 2. Let vs labor by faith to touch the very hem of Christes garment, as did the woman, who had an issue of blood twelue yeares, and had spente all her money on Phisitians.Mat. 9. If wee thus la­bour, saluation wil come into Zache­us house, the dropsie shall bee cured, the issue of blood shalbe stopped. Re­member what a iorny the queen of Saba [Page] tooke to come to heare the wisedome of Solomon:1. Reg. 10. Remember the trauell of the Eunuche of Ethiopia, Candaces the Queene of the Ethiopians chiefe gouer­nour, who had the rule of al her treasure, and came to Hierusalem to worship:Act. 8. Re­member the long iourney of the wisemē who came from the farthest parte of the East to see Christ. The Iewes went vp euery yeere to Hierusalem,Mat. 2. the Papistes tra­uaile farre and wide on Pilgrimage, to see reliques, dead mens bones, monuments, images, monasteries, and such like trum­perie, and they thinke theyr labour well bestowed.

All these shall ryse when the trum­pet shall sound, and shalbe able to con­demne vs, if we will take no paines, suf­fer no labour, moue scarse a foote, to heare the word of God, to receiue the euerlasting Nectar, and the heauenly Ambrosia, to refresh, to nourish, to che­rish, yea to preserue our soules vnto euer­lasting life. But what is meate in this place? whatsoeuer pertaineth to the re­nuing and amendment of this life, or to [Page] The chiefest part wherof, is that, which is hid from the wise and mightie of the worlde, that which is receiued of the poore and simple, that which is the power of God vnto saluation, to euery one that beleeueth the glorious Gospel of Iesus Christ: and because meat doth not nourish a dead carcasse, we must la­bour for fayth, the life of the soule: and because this meate cannot bee di­gested in our soules, without the effec­tuall operation of Gods spirit, we must thirdly labour for the holy Ghost: who is promised to be giuen to all them that in a right and true prayer shall aske for him of the Father in the name of the sonne, although hee descend not like a doue,Mat. 3. as vpon our Sauiour, nor in the forme of clouen and fierie tongues,Act. 2. as vpon the Apostles. He is now to be sent not to be seen of our bodily eies: but in­to our harts, where he cryeth, Abba, Fa­ther, as the Apostle saith: because we are sonnes,Gala. 4. God hath sent forth the spirite of his sonne, into our heartes, which cryeth, Abba, father. It is a true saying, Bona magis carendo, Cicero. quam fruendo senti­mus. [Page] We better perceiue and feele the commoditie of a thing, when we lacke it, then when we haue it. For who doth better consider the benefit of the warm fire, then he that is frosen with colde? who doeth better thinke on the com­moditie of libertie, then the prysoner? who doeth better remember the vse of apparell, then he which is naked? who doeth more esteeme of meate, then hee that is almost famished? for after a long colde winter, a little sun shining is fayre weather: after great sorowe, one dayes pleasure is a paradise: after a long bloody warre, a little peace is a merye world: and after long hunger, browne bread is good cheare.

Now if wee could eyther thinke on their extreame miserie, who like the wo­man of Canaan, like hungry dogs would gladly picke vp the crummes, that fall from our table, and can haue no more of them, then the prodigall sonne had of the swines huskes: or at least woulde call to minde our owne miserable fa­mine, when like poore Lazarus, wee lay [Page] begging at the rich mans gate, dogges hauing more mercy then men, and wee no more satisfied then Tantalus with his apples. We would no doubt labour to obtaine by Christ,Mat. 8. not houses, or liuings as that Scribe:Mat. 20. not to bee Lordes and Dukes, as Iames and Iohn: not to haue belly cheare, as in this place the Iewes did: but for the meate of the soule, which endureth vnto euerlasting lyfe. But what was our famine, how were we vsed, or rather abused? Sower lea­uen was put to our sweete bread: Colo­quintida was cast into our potage: chaf thrown among our wheate: sand ming­led with our dough: amongst our gold there was drosse: wee had water for wine: brasse for siluer: the cuppe of the whore, for the cup of the Lord: worme­woode, for hony: gall for Manna: the legende, for the Gospell: wolues, for shepheards: the inuentions of man, for the commaundementes of God: man for God: Antichrist, for Christ: the son of perdition, for the sonne of GOD.

Agayne, the worde was deliuered vn­to [Page] vs in a straunge tongue: that nei­ther we could tel how to daunce, when they blewe the pipe, nor how to behaue our selues in battaile, when they did sound the trumpet:1. Cor. 14. neither the vnder­standing was bettered, nor the congre­gation edified, nor the vnlearned, at the giuing of thanks, coulde say Amen: but they were Barbarians to vs, and we Barbarians to them.

Furthermore, the common people might not reade the worde, they might not once taste of that heauenly foode, vnlesse the Priestes had first chewed it in their own mouths: whose mouths were full of bitternesse, whose throates were open sepulchres, whose teeth were ve­nomous, whose tongues were ful of de­ceite, vnder whose lippes was the poy­son of aspes: who did eate vp the Lords people as bread, whose feete were swift to shedde the blood of Saints, but right deare in the sight of the Lorde is the death of his Saintes.

But why might not the people reade the word, taste this meate? they (for­sooth) gathered damnable errours, and [Page] sucked out thence deadly poyson. Be­cause our Sauiour sayde:Mat. 13. it is giuen to you to know the secreetes of the king­dome of heauen, but to them it is not giuen.Mat. 7. Because hee sayd again: giue not that which is holy to dogges, neither cast ye your pearls before swine.

First,1. Chron. 13. I aunswere, that Vzza for putting forth his hande to holde the arke, when the oxen did shake it,2. Chron. 26. died before the Lorde: that Vzziah burned incense, and was therefore stroken with a lepro­sie, because they vsurped the offices of the Priestes and Leuites, contrary to the expresse commaundement of God. But if this was spoken to all,Io. 5. and be the du­tie of all Christians, searche the scrip­tures. I do not only say wo vnto thē, be­cause they shut vp the kingdome of hea­uen before men, they themselues will not goe in, nor suffer them to goe, that would enter: but I exhorte them to re­member the blinde zeale of Christes Disciples, in forbiddinge children to come vnto him, rebuked: suffer little children to come to mee, and forbidde them not:Mat. 19. the blinde zeale of Ioshua re­questing [Page] Moses to forbid Elead and Me­dad to prophecie,Mat. 19. reprehended:Num. 11. I would to God that all the Lords people were Prophets.

The blinde zeale of Iohn, willing Christ to forbidde one to cast out deuils in his name,Luke. 9 misliked, suffer him, hee that is not against me, is with me. The blind zeale of Nadab and Abihu, be­cause they offered straunge fire, con­demned: who because they offered not that fire, which came from heauen, but straunge fire, were deuoured of fire. An euerlasting fire is reserued for those,Leuit. 10. which haue troaden vnder foote the doctrin that came from heauen, & haue brought in straung doctrine, which ne­uer was in heauen. As that fire, so this meate came from heauen: in this they differ, that fire endured onely to the captiuitie of Babylon: but this meat en­dureth vnto euerlasting life. Wherfore, though Peter, or Paule: though Gabri­el,Gala. 10. or Michael, Cherubim, or Seraphim, teach any other thing, thē that we haue receiued of the Lord, who came downe from heauen, and brought this meate [Page] from heauen, let him be accursed: as I said before, so I say again: if any of these bring any thing besides that, which we haue receiued of the Lord, let them, and euery one of them, be accursed. Second­ly, I answer, that though the spider doe gather poyson, where the Bee doth suck hony, yet there is no poison in the sweet flower, but the corrupt humour that is in the spyder, doth turne the sweet iuyce into poison: so there are no errours, nor heresies in the word of god, but the cor­rupt & venomous nature of man, doth turn the comfortable sap of Gods word into deadly poyson. Now, if the spyder gather poyson, let not therfore the Bee be driuen from the flowers: though the sons of Satan, doe gather errours, and suck that which vnto them is poison: yet let not therfore the children of GOD, be forbidden to sucke mylke, which shall saue their soules. Christ is put both for the fall, and also for the rysing, a­gayne of many in Israell:Luke. 2. he is a rock to buylde on,2. Cor. 4. and hee is a stone that will grind to powder:Mat. 21. if the Gospell be hid, it is hid to them that are lost, it is [Page] vnto some the sauour of death,Rom. 9. vnto death, to other some the sauour of life vnto lyfe. It is not giuen to them to knowe the misteries:Mat. 13. who are they, to whom it is not giuen? it followeth, that people, whose heart is waxed fat, whose eares are dull of hearing, who winke with their eies, least with their eies they shoulde see, and heare with their eares, and vnderstand with their heartes, and should returne, that I might heale them. The Gospell (saieth Paule) is the miste­rie hid since the world began, and from all ages, but nowe is made manifest to the Saintes of God, to whom GOD would make knowne what is the riches of his glorious misterie among the gen­tiles. Dogs must not haue that which is holy. There is a dogge, which turneth a­bout, and teareth them that doe offer holy thinges. Let not this dogge receiue that holy thing. There is a dogge, that cryeth with the woeman of Canaan, trueth Lord, I confesse, that I am a dog, yet the whelps may gather vp the crums that fal frō the childrēs table: Christ wil haue that holy thing to be giuen to this [Page] dog. Cast not pearls before swin. Truth, if they bee foule, and treade them vnder their feete, or if they bee washt, and re­turne backe too their wallowing in the myre. But if wee which were swine, are by the blood of Christe washed, and by the water of regeneration sanctified, & of swine are made lambes, let vs haue that pearl, we wil not tread it vnder our feete. One Gospell, yet diuersly it wor­keth in diuers mens heartes. Water wil harden yron, and soften the earth. The Sunne drieth clay, and melteth waxe: the seede in good groūd, bringeth forth increase: but sowed among stones or thornes, it bringeth foorth no fruit. The fault is not in the seede, but in the soyle: the Sunne to vs that haue cleare sight is comfortable: to the man that is pore­blinde, it is hurtfull. Blame not the Sunne but the foole that will turne his eyes towardes the Sunne. Suger to vs that bee in health is sweete: to the sicke of an Ague it is bitter: the Suger is not bitter, his tast is naught. Daintie meates to some stomackes are wholesome, to others they are fulsome, the fault is not [Page] in the meate, but in the stomacke. E­uen so Christe crucified, is to the Iewe a stumbling blocke,1. Cor. 1. to the Grecian fo­lishnesse: but to them that are called, he is the power of God, and the wisedome of God: bee they Iew or Grecian, bond or free, male or female. Wherefore, thirdly I answere: though drunkardes and tosse pottes abuse wine, yet wine is profitable: though vsurers and coueto­us men abuse money, yet money is ne­cessary: though cutters and swinge-bucklers abuse weapons, yet weapons are needfull. Right so, though the word of God by Heretikes, and Athistes bee abused, yet it is not to be forbidden. Be­cause it giueth wisedome euen vnto the simple:Psal. 119. because it hath milke for babes, and strong meate for men: because it is a lanterne to our feet, and a light to our pathes: because it doth lightē vs that sit in darknesse, and in the shadow of death and doth guide our feet into the way of peace.Otho Cardi­nalis. Let them with Otho reason thus absurdly: the title set ouer Christs head by pilat was written in Hebrew, Greek, [Page] and Latine: therefore the worde muste be read in one of these tongues, wee thus affirme:Gen. 19. that God, who did con­founde the tongues of all men at the building of Babell, they before hauing all one language: that God I say at the beginning of the building of his church did giue to his Apostles and seruantes, not onely the knowledge of Hebrew, Greeke, and Latine, but of all langua­ges in the worlde: that all tongues vn­der heauen, all nations vnder the Sunne might, reade, heare, and pray, in their owne language, in their owne mother tongue.Cyprian. Wee therefore say with Cy­prian Non videndum est, quid aliqui ante nos fecerunt, sed quid ille, qui ante om­nes est, faciendum mandarit. We must not care, what they haue doone which were before vs: but what hee doeth com­maund to be doone, which was before all. Let vs then remember our mise­rable estate, howe wee sate downe and wept, to remember Syon: howe we sought the word in strange Countries, [Page] howe the Gospel was mingled with va­nities: how it was in a strange language how it was hid from the common peo­ple. O let vs nowe then bee thankefull vnto the Lorde, and that the world may knowe that wee are thankefull, let vs labour for that meate whiche indureth vnto euerlasting life.Iud. 16. As the Philistines coulde not preuaile against Sampson, although his heyfer had betraied him, and his hayre cut of, vntill they had pluckt out his eies: so the Papistes could by no means so sone get the vpper hād, as by pulling out the eyes of the people, by taking from them their light, sight, knowledge, and vnderstanding, making them blinde,Marke. 8. not as whelpes, whiche see after ix. dayes, not as the blinde man, who sawe men as trees: not as Paule whose eies were open, yet sawe nothing by reason of his scales: but as blinde as Moles,Gen. 19. as blinde as beetles, as blinde as the men of Sodome, who coulde not finde Lots doore: as blinde as the king of Arams seruantes,2. Reg. 6. who came to bring Elizeus to their maister, but were by him, not seeing whither they wente, [Page] brought into Samaria. But as the Lorde opened the eyes of Hagar, that she sawe the well of water: as he opened the eies of Elizeus his man, that hee sawe the mountaines full of Chariots and horses of fier: as hee opened the eies of Paule, that the scales fell from his eies: so hath hee nowe opened our eies, that wee see the wonderous thinges of his lawe, the light of his truth, the brightnesse of his woorde, the shining beames of his glo­rious Gospell. Noah reioyced when hee sawe the Doue come in with a leafe in her mouth, wherby he knew the waters were abated: Ioshua reioyced when hee sawe the Sun stand still for a whole day, whereby hee knewe his enimies shoulde bee discomfited: Israell reioyced, when hee sawe the clowde, or the piller of fier whereby hee knewe that by the Lord he was guided. Elias reioyced when he saw the clowde no bigger then an hande, whereby hee knewe the earth should be watered: Ezechias reioyced when hee sawe the shadowe goe backe x. degrees, whereby hee knewe his dayes were pro­longed: the wise men reioyced when [Page] they sawe the starre, whereby they knew that to Iesus they should be conducted. The wise men reioyced when they sawe Christe in the manger: the shepheardes when they harde the newes. Simeon, when he imbraced him in his swadling clowtes: Thomas, when hee felte his woundes: Steuen, when he saw the hea­uens open. Euen so iust cause haue wee to lift vp our heartes and reioyce. For many kinges, wise men, prophetes, fa­thers, haue desired to heare those things which wee heare, and coulde not heare them, and to see those dayes which wee see, but coulde not see them. The Lorde graunt, that as wee haue eies and see, taste and feele this meate. So we may haue mindes to desire it, and willes to labour for it. Againe, remem­ber,1. Sam. 13. as the Philistines left neuer a whet­stone, no speare, onely two swordes, no smith in all the lande of Israell, least said they, the Hebrwes make them swordes and speares, and so preuaile against vs: so the vncircumcised Romanes, the Po­pish shauelings, the superstitious, Egyp­tians, Chirstians without, & none with­in, Iewes in the flesh, & not in the heart, [Page] Israelites in the letter, and not in the spi­rit, who sought praise of men, but none of God, left very fewe whetstones, few swordes, that is, very few Testamentes and Bibles, left fewe Smithes, that is fewe builders in Gods Churche among vs, least the Protestantes, said they, make them swordes and speares, and so pre­uaile against vs. O let vs reioyce and be thankful. For as Ionathan with one swoorde ouercame the Philistines: so Gods ministers by one swoorde, the sworde of spirite, the worde of GOD, haue pulled downe the power & king­dome of Antichrist. God graunt he ne­uer rise again in England. As waxe mel­teth at the Sunne, as the fat of lambes consumeth before the fier: as the heate dryeth vp the clowdes: as the Lion go­eth into his denne, when man goeth foorth to his worke, as the Owle flieth to his hole, when the day starre appea­reth: as Dagon fell downe before the arke of the Lord: as Bell & the Dragon were destroied before the face of Da­niell, so the mists of Egypt vanished, the Lions of Babilon were vanquished, the owles of Rome departed, the fat gre [...]e of Antichriste melted, the Gods of [Page] that Sunne of perdition were with vs in Englande all destroyed, they al come to nothing, when it pleased the Lorde too sende his fier, his heat, his sonne, his day starre, his ark and his Daniell, that is, his worde and ministers amongst vs. Let vs then remember howe cruelly we were handeled, and reioyce in the Lorde that wee are so mercifully deliuered: but I would to God that many were not sory for the departure of this whoore out of England: loke you to your selues, chiefly O ye merchants. For you may seeme to haue most cause to lament for the fall of that great strumpet, For thus sayth the Angell:Apoca. 18. The kinges of the earth shal be­waile her, and lament for her, which haue committed fornication with her: they shall cry, Alas, alas, the great citie Babilon, that mightie citie: but why shall they so lament? because, saith hee, they liued in pleasure with her: yea chief­ly the merchantes of the earth (saith the Angel) shall weepe and waile ouer her: yea, euery ship maister, and all the peo­ple that occupie shippes, and shipmen, and whosoeuer trafficke on the Sea, shal [Page] stande a farre of and crye: Alas, alas, that great citie. But why shal merchants and all shipmen crie so? Because no man buyeth their ware any more: and by that whore (saith hee) were made rich al that had shippes on the Sea, by her costlinesse. Bee not sory for her: marke what the Angell saith in that place: O heauen, reioyce of her, and the holy A­postles and Prophetes, and pray vnto the Lorde that she neuer returne hyther againe.1. Sam. 5. When Dagon fel downe before the arke of the Lord: the first time, hee was not broken: hee was set vp the se­cond time, but then the head of Dagon and his handes were broken of. That whore of Babylon fell downe once in the dayes of king Edward, and was set vp again in the dayes of Queene Mary. But nowe in the glorious raigne of our Souereigne Elizabeth, shee is fallen downe the seconde time, not only her head, and her handes are broken of, but wee hope that all her body is grounde to powder: a curse come to him that shall goe about to set her vppe againe. [Page] Cursed bee that man (saith Ioshua) be­fore the Lorde, that ryseth vp and buil­deth this Citie Ierico:Iosh. 6. yet Hiell did builde Ierico,1. Reg. 16. but a curse came to his whole stocke and house for it. So cur­sed be that man before the Lorde, that shall beginne to builde that towre of Babell, that seate of Antichriste in Eng­lande againe. But as the Lorde com­maunded Ierusalem to be distroied, and all the Iewes, though Iulian the Empe­rour did with all his power aide them, were not able to build it: so the Lord hath throwne downe this whore: and we trust that all the kings of the earth all Popes, all Priestes, all Monkes, all Friers, all Nunnes shall not bee able to lift her vp againe. She was in England a glorious whore, & a gorgeous whore, therefore her desolation is more shame­full: she was in England an high whore, and an heauie whore. Therefore her fal is the greater,3. Reg. 9. as Iezabell was hurld out at a windowe, eaten vp of dogges, on­ly her skull, the palmes of her hands, & her feete remaining, the which the ser­uants of Iehu buried: so wee thanke our [Page] God, who hath throwne downe this great Iezabell, and we pray that if any thing of her be left, it shalbe buried. O let vs then loue & embrace the Gospel: followe and obey the Gospell, and con­tinue in our profession to our liues end. I say,1. Cor. 16. continue, abide, endure, stand fast, be stronge, quiet your selues like men. You haue put your hāds to the plough looke not back, least you be iudged vn­fit for the kingdome of God. For not euery one that runneth, but he that run­neth to the goale, hath the garland: not euery one that entreth into a ship, but hee that goeth ouer the Seas, bringeth home treasures: not euery one that worketh in the vineyarde, but he that con­tinueth working vnto night hath the peny: not euery one that fighteth, but hee that ouercometh shall haue the crowne: To conclude, not euery one that beginneth well, but that endu­reth vnto the ende, shalbe saued. Nowe you follow the Gospell: but I feare ma­ny are like the snaile, who pulleth in her hornes, if any man goe a­gainste her: Nowe you laboure [Page] for the meate of the soule: but you are in your houses, like the snaile, rather thē you will loose your houses, I feare many will fall from their standing: I loue the Gospell saith the worldly man, but as long as I am in my house, that is, as long as I haue peace, and quietnesse: but if persecution come, as lice forsake the head when the man is dying: as rattes forsake a house that is ruinous, or hath no victuall, so will I leaue the Gospell, if it bring a swoorde, or warre, or take a­way my goods.Marke. 14. All the Apostles for­sooke Christe in time of danger,2. Tim. 4. and Demas did forsake Paule, and imbraced this present worlde. But remember this O man, Hee that loueth landes, li­uings, or life, more then the Gospell, (it is as true as the Gospell, for it is in the Gospell) hee shall neuer come to hea­uen,Marke. 8. bring hee neuer so manye keyes from Rome in his hande:Matth. 19. but hee that shall loose life, or liuing for the Gospell (it is as true as the Gospell, for it is in the Gospell) shall haue for his liuing a kingdome, for his life, [Page] a blessed, immortall, euerlasting life in heauen. Satan goeth about to wi­nowe you as wheate: stande fast in the faith, a lawe in your members, rebelleth against the lawe of your mindes, stande fast in the faith: the fleshe fighteth a­gainst the spirite, stand fast in the faith: the worlde plucketh you by the sleeue to looke backe, stande fast in the faith. Athistes and Papistes, and other here­tikes are tripping at your heeles, stande fast in the faith, it is worth the noting: that our Sauiour in the seconde and thirde of the Reuelation,Reue. 2. &. 3. doeth seuen times at the least vtter these wordes, hee that ouercommeth &c. There is life, and all blessinges promised onely vnto him that ouercommeth.

Nowe the heauenly Manna is plen­tifull in Englande, let vs prouide for warre though it bee a time of peace, let vs take our cloake though the sunne doeth shine: let vs prouide for a deare yeere, though the victuall bee plentie: I say stande fast, and labour for this meate, it bringeth therewith well fed [Page] thereby, fatte and in good liking, you may stande fast in the euill day.Amos. 8. For wee haue deserued that plague, wher­of the Prophete speaketh. I will turne your feastes into mourning, and your songes into lamentations, I will bring sackcloth on your loynes, and baldnes on your heades, I will bring a famine in to your land, not a famine of bread, or thirste for water, but a famine of the worde of God.Act, 13. For if Paule and Bar­nabas were heere, they might haue iust cause to speake against vs as they spake against the Iewes: seeing, you put the woorde of GOD from you, and iudge your selues vnworthie of euerlasting life Loe, we turne to the Gentiles. Christ may truly denounce these words against vs (if he shoulde deale according to our desertes) the kingdome of God shall bee taken from you and shall bee giuen to a nation,Matth. 21. whiche shall bring foorth the fruites thereof.Mathew. 21. Let vs amende, least Christe curse vs as he cursed the figtree, when hee came vnto it, being hungry, and found nothing thereon, but leaues [Page] onely, hee doeth hunger and thirst after our good workes, but beholde howe we deceiue him,Luke. 13. for fruite wee offer him leaues, a man came to the dresser of his vineyarde, and bid him cut downe his figge tree, because he had come three yeeres and founde no fruites thereon: cut it downe (saith hee) why keepeth it also the grounde barren? The dresser answered: let it a lone this yeere also, till I digge rounde about it, and doung it. The Lorde hath come to his fig tree of England: not three, but almost xxiii. yeeres, and beholde, yet he findeth litle fruite: and hee woulde no doubt cut it downe, had not the dresser of this figge tree, Iesus Christe entreated him to let it alone, that hee by his worde & his la­bourers, might digge round about it & doung it. Behold that hath been doone, and yet this figge tree bringeth foorth small fruite, wee are like trees that haue their heades in the grounde, and sucke all their iuice from the earth: wee are like bruite beastes, who turne their fa­ces to the grounde: wee are not like men, who shoulde turne our [Page] countenances towardes heauen, thence to fet our meate, and all good thinges, which by promise we may haue for the asking. Wee are like the corne grow­ing on the house top, which withereth before it bee plucked vp, whereof the mower filleth not his hand, nor he that bindeth vp the sheues, his bosome. Our Sauiour Iesus, if hee were heere, shoulde bee moued to weepe ouer England, as hee wept ouer Ierusalem, and say, O England,Luke. 19. England, if thou hadst euen knowne at the least in this thy day those thinges which belong vnto thy peace, but nowe are they hid from thine eyes. I speake of many, I meane not all. O England thou sayest, the naturall bran­ches are broken of, that I might be graft in through vnbeliefe they were broken of,Rom. 11. and thou standest by faith: bee not high minded, but feare. For if God did not spare the natural branches, take heed least hee will not spare thee. O re­mēber thou man, thou doest not beare the roote, but the roote doth bare thee By Satā thou didst fall, & by Christ thou art raised vp, & ingraffed into the right [Page] Oliuetree.Lombar. li. 2 Qui incitatorem habuit ad ma­lum, Distinct. 21. reparatorem habuit ad bonum, sicut ho­minis peccatum, per alium habuit inuiti­um, ita per alium habuit remedium. Hee that had a tempter vnto euill, had a res­torer vnto good: as the sinne of man had a beginning by an other, so it had also a remedie by an other.Ambrose in Rom. 11. For very wel (saieth Ambrose) Non sunt Iudei repro­bati a Deo, vt gentes entrarent, sed seip­sos reprobos fecerunt, spernētes donum dei: vnde occasionem dederunt gentibus ad sa­lutem: quam extollentiam reperiri vult, vt magis saluti congaudeatur, non aegretudini insultetur. The Iewes were not reiected of GOD, that the Gentiles myght come in, but they made themselues re­probates, contemning the gift of God: wherby they gaue occasion to the Gen­tiles to saluation: the which hautines, the apostle wil haue to be beaten down, that they mighe the more reioyce at their own saluation, and not insulte o­uer the Iewes destruction. Take heede, why were they cast off: spernentes donum Dei: because they despised the gifte to God. For if the word spoken by An­gelles [Page] was stedfast, and euery transgres­sion and disobedience receiued a iust recompence of rewarde,Heb. 2. how shall we escape, if we neglect so great saluation? Propterea tantam adiecit, Theophil in 2. hab. quod & mortis destructio, & demonū interitus, & caelorū imperium, cuncta haec exprolatis a deo ser­monibus nobis sunt parta. Therfore (saith Theophilact, did the Apostle adde so great saluatiō, because the destructiō of death, the death of deuilles, the kingdome of heauen, all these thinges are gotten for vs, by the worde, which came from GOD Brag not, boast not therefore. Pride made Herod to haue a fall from his pulpet, and to be eaten of wormes. Nay, beholde a greater fall: pride made Nabuchadnezzar to bee a beast: nay yet a greater fall: pryde did thrust Adam and Eue out of paradise. And yet behold, I will shew one greater fal, pryde did throwe Lucifer, and ma­nye Angelles moe out of heauen.

What shall I say then? If GOD did not spare his owne people the Iewes, if [Page] hee did not spare Adam and Eue in paradise: if he did not spare his bright Angelles in heauen, will he spare vs? if iudgement beginne at the house of GOD,1. Pet. 4▪ what shall the ende of them be, that obay not the Gospell? If the righ­teous scarcse be saued, where shall the vngodly and sinner appeare? did the naturall braunches wither, and were cast into fire, what shall bee done to the vnnatural? Did the green tree suffer, what shall be done of the dry? Loe, I beginne to plague the Citie (saieth the Lorde) where my name is called vp­pon,Ierom. 25. and should you escape? let vs then be humble, and feare. Let vs not despise this great gift of GOD. That fire onely was to be vsed in sacrifice, which came from heauen: Moses must make all things according to the patterne he sawe in the mounte:Exod. 25. GOD write the lawes with his owne finger, that wee should make nothing of our selues, our owne braines, our owne heades, our owne pollycies, our owne inuentions. Let vs then receiue this meate, which [Page] came from heauen: and put nothing in­to it, least while we with the young Pro­phets, thinke to gather good hearbes: we gather, and cast Coloquintida into the pot. No water euer so good, as that which came out of the rocke:2. Reg. 4. no meate so delicate, as Manna, which came from heauen: no wine so wholsome, as that which Christ made of water: no oyle so precious, as that which the Samaritan had: no robe so coastly, as that whiche the father gaue to the prodigall sonne: no bread, no foode, no meate, so profi­table, as this meate of the soule, which doeth endure, and bring vs vnto euerla­sting life. O contemne not this meate he that despiseth Moses law, dieth without mercie,Heb. 10. vnder two or three witnesses: of how much sorer punishment, suppose ye shall he be worthy, which treadeth vnder foote the sonne of God, counteth the blood of the newe testament an vn­holy thing, wherwith he was sanctified? and doth despite the spirite of grace, These men crucifie to themselues again the sonne of GOD, and make a mock of him.

[Page] This meat is water to refreshe vs, and wine to cheare vs: it is bread to streng­then vs, & Manna to nourish vs: it is a treasure to enrich vs, and a pearle to a­dorne vs, it is a leauen to heate vs, and salt to powder vs it is a sword to defend vs, and fire to purge vs: it is a salue to heale vs, and a lantorne to guide vs: it is a trumpet to call vs, and wisdome to enstruct vs: a way to directe vs, and lyfe to reuiue vs. If wee haue this meat, this leuen, this bread, this Manna, wee shall haue no neede of Elizeus to en­crease our oyle, to augment our loaues, we shall haue no neede of his meale, to sweeten our pottage: wee neede not to waite at the gluttons gate, or sende to churlish Nabal for foode. If wee haue this treasure, we neede not rob the Ae­gyptians: if we haue this pearle, we shal not neede the gold of Ophir: if we haue this water, we neede not to drawe wa­ter at Iacobs well. Naaman need not wash himselfe seuen tymes in Iorden: the sick neede not to goe to the poole Bethsida for helpe: we need not Elize­us salte, or Moses tree to heale the ve­nomous [Page] water: if we haue this sword, Peter may put vp his sword into his sheth: if we haue this fire, we need not the fire of purgatorie: if we haue this lantern, we neede not the Lanterns of Gedeon, to ouercome the Midianites: to con­clude, if we haue this trumpet, we shall haue no neede of the Priests trumpets made of Rams hornes, to pull downe the walles of Ierico.2. Reg. 5. For by this meate we shall doe all thinges, for it doth en­dure, and will bring vs vnto euerlasting lyfe. O then labour for this meate, and I speake vnto you, as sometyme Naamans seruant spake vnto him, when he refused to wash himselfe seuen times in Iorden, as Elizeus willed him. Naa­man thus sayde: are not Abanah, and Pharapar ryuers of Damascus better then all the waters of Israell? May not I wash me in them, and be healed? but this man sayde: if the Prophet had commaunded thee a great thing, woul­dest thou not haue done it? how much rather then, when he saith to thee, wash and be cleane? you are bidden to come for the water of life, for the bread of [Page] heauen. Doe not many say, there are o­ther meates at Rome, other waters at Rome, better then all the meate and water, that is now in England? O but I say vnto you: if the Lord should com­maund you to doe a great thing, ought ye not to doe it? How much more then, when he sayth, labour for the meate, which endureth vnto euerlasting lyfe, which I the sonne of man will giue vn­to you? this is but aske, and haue: seek and finde: knock, and it shall be ope­ned. Let vs aske, let vs seek, let vs knock, let vs labour for this meate. Labour for this meate, O you people, and pray vn­to the Lord, that his Ministers put their candell on a candelsticke with chereful­nes, and not vnder a bushell: labour for this money, and pray vnto the Lorde, that his merchantes may occupy with aduauntage with faythfulnesse, and not to hyde it in the grounde: labour for this seede, and pray vnto the Lord, that his husbandmen may sowe it with pain­fulnesse, & not hoard it in their barnes: Labour for this meate, and pray vn­to [Page] the Lord, that his Stewards may dis­tribute it with bountifulnes, and not keepe it in their closets. Labour for this, that is,Mat. 3. be earnest, hot, zealous, firy. God the Father did appeare in fire,Act. 2. God the Sonne doth baptise with fire, God the holy Ghost came downe in forme of clouen and fiery tongues:Iere. 44. but alas, are not yet the people as they were in the time of Ieremy? they sayde to him, the word thou hast spokē to vs, in the name of the Lord, we wil not heare it of thee: but we wil doe whatsoeuer thing goeth out of our mouth, as to burne incense to the Queene of heauen, and to purge out drink offrings vnto her, as we haue don, both we, and our fathers, our kings and our princes, for then had we plen­ty of victuall, and were well, and felt no euil. Are not these the sayings of the ro­manists, and Papists? first to graunt, that we haue the word of GOD: secondly, to say, we will not so much as heare it: thirdly, to follow their own inuentions. Againe, are not these their arguments? first of custome wee haue done so, and [Page] our fathers: secondly of a generalitie: not we onely, but our fathers, our Prin­ces, and al haue done so? thirdly of their belly, then we had plentie of victuall, and felt no euill? and to whome would they offer their sacrifice? not to God, but as the Papistes doe, to the Queene of heauen. Aske the Papistes, how they prooue their religion to be the trueth, and they will drawe their argumentes from antiquitie, from custome, from v­niuersalitie, and from the belly, as did the Iewes in the dayes of Ieremy. Nay, hath not the deuill raysed vp Iehoiakim from the dead, to burne the wordes, that Baruch had out of the mouth of Ieremy,Iere. 36. and Antiochus, to burne the bookes of the law,1. Mach. 1. and delectation, to know the bookes of the Prophets and Apostles.Euseb. li. 8. c. [...] But beholde, I shewe you a better way, and whome you should fo­low. When Moses made the arke, eue­ry man was cōmaunded to bring som­thing, the people brought to much, and were bidden to bring no more. And that no man should think, he were exempted from Gods work,Exod. 3 [...]. he that hath no gold [Page] to bring, might bring Goates hayre, or badgers skinnes: if a woman were not able to buy a Lambe, it was accepted of the Lord, if she brought a payre of tur­tle doues, or two young pigeons. Euery man cannot be a head in this mysticall body of Christ, to be a King. Euery man cannot be an eie, to be a byshop, e­uery man cānot be a leg, to be a piller in gods church: yet euery one may be a hād to giue sōwhat to the building therof, e­uery one may be an eare to heare the word, a tongue to prayse the Lord, and a mouth to receiue this meat which endu­reth vnto euerlasting life. whē the people came home from Babila, they buylded the temple of the Lorde, before they builded eyther their own houses,1. Esdr. 3. or the walles of the citie, they builded with one hand, hauing weapons in the other. All the people followed Dauid, to seek the Arke of God, and all went with Solo­mon to builde a temple vnto the Lord. How did the Iewes desire and loue this meate,2. Esdr. 8. when they heard Esdras read the law from morning to noone, and wept bitterly. How did the people of Antioch [Page] labour, when the rulers of the sinagogue (an example for officers to folow) came to Paule,Act. 13. and his companions, and said: Men and brethren, if ye haue any word of exhortation to the people, say on? When they besought Paule to preache the same sermon the next sabboth day: the nexte sabboth daye, the whole citie came together to heare the worde of God.

How did Cornelius labour? when he wayted for Peters comming, he called his friends and kinred into his house to heare him?Act. 12. for we haue not done our dutie if we our selues onely eate of this meate, vnlesse we cause them also to eat that belong vnto vs: as Cornelius brought his friendes to heare Peter preach:Io. 1. as Andrew brought his brother Simon: as Philip brought Nathanael, as Iohn Baptist brought his Disciples to christ: I was glad, saith Dauid, when they said to me, we will goe into the house of the lord. If we thus labour, the lord God wil raise vp cunning workmen for his tē ­ple, painfull labourers in his vineyard, faithful pastors of his flock, & good tea­chers [Page] of his people, as when Moses made the Arke,Exod. 31. he called Bezaleel by name: and when Soloman built the temple, he raysed vp Hyram of Tyrus, whome he filled with his spirit, to work in timber, siluer, brasse and golde. But it is not vn­known to vs, how the Popes shauelings, and that fat Priest of Rome himselfe,Nehem. 4. do mocke vs while we are building, as Sau­ballat mocked the Iewes, saying: what doe these weake Iewes? will they forti­fie themselues? will they sacrifice? will they finish it in a day? wil they make the stones whole again out of the heapes of dust, seing they are burnt? sōe deride vs, as Tobiah the Ammonite, did mock thē saying: although they builde, yet if a fox go vp, he wil break down the stony wal. Some come to vs, as the men of Samaria came to Zerubbabel:Ezra. 4. we wil build with you, for we seeke the Lord your God, as you do. But he answered, & so doe we, it is not for you, it is for vs to builde the house vnto our God. Ye hypocrites, you speake good wordes to the people, but as Absolon, to steale away the hartes of [Page] the people from Dauid his father: you will proclaime a fast: but, as Iezabell, to kill Nabot: you will worshippe Christ, but as Herod to murther him: you wil kisse Christ, but like Iudas, you will kill Christ. You are knowne to the worlde, O ye Gibeanits,Iosh. 9. which fain your selues Ambassadours to Ioshua: bringing old sacks vpon your Asses, old bottelles for wine, olde shooes and clouted on your feete, olde rayment, dryed and mouled bread.1. Reg. 14▪ Doe you not knowe, that for all their old stuf they were knowen at three dayes end. Ieroboams wife disguised her selfe, and went to Ahiiah for her sonne, she caried ten loaues, and cracknels, and a bottell of hony: though Ahiiah were blinde, yet he sayd, come in thou wife of Ieroboam. So you disguise your selues: you bring hony in your mouths, there is none so blind, but he can say, come in, or rather, come out thou sonne of An­tichrist.Gen. 26. You vsed vs (and so you hope to doe again) as the Philistines vsed Isa­ac, when they stopped, and filled vp with earth all the welles, which Abraham his Fathers seruantes had digged for him. [Page] The water for a time with earth may be stopped: fire for a time with ashes may be couered: the sonne for a time with clowdes may be shadowed: but now (the Lord be thanked) the erth is remo­ued, and the water doeth runne: the a­shes are consumed, and the fire doeth burne: the clowdes are dispersed, & the sun doth shine. Now that we may long enioy these benefits, the Lord continue, & encrease the zeale of our soureigne, that shee neuer set her minde on that meat, which perisheth, not on any erth­ly thing, as did good king Dauid, when hee numbred the people, as did good king Ezechias, when he bragged of his treasure to the Ambassadours of the king of Babell:2. Sam. 24. but to continue in main­taining the Lordes cause,2. Reg. 22. not like Ioash, who did well all the dayes of Iehoida the Priest,2. Chron. 23. and afterwarde fell from the Lorde:2. Chron. 26. nor like Vzziah, who sought God as long as Zachariah the Prophet liued, and afterward forsooke God: but that as her dayes may be as the dayes of heauen, so to her liues ende, shee may labour for to keep among vs this meat [Page] of our soules, for this meat hath no end, but endureth vnto euerlasting life. That she may still haue before her eies the ex­ample of Dauid, who before all thinges did seeke the Arke of the Lord, & would haue builte an house for his God, and though he were forbidden, because hee was a man of blood, yet hee prouided timber and stone, and commaunded Solomon his sonne to builde it. That So­lomon may bee in her remembraunce, who builte the house of God, before he built his owne courte.1. Reg. 6 The house of God was 7. yeeres in buylding, but his owne was thirteene yeeres: not that he bestowed more charges on his owne house,2. Reg. 18. but with more hast and speede he did builde a temple vnto the Lord. That she neuer cease to follow Ezechias, who first of all brake the Images, cut downe the groues, and brake in peeces the bra­sen serpent, that Moses had set vp: that she thinke alwayes on Iosiah, who being a childe, beganne to seeke after the God of Dauid his father,2. Chron. 34. and did purge Ieru­salem and Iudah: that she may alwayes [Page] thinke on the commaundement of the Lorde: when the kinge shall sitte in the throne of his kingdome,Deut. 17. then he shall write him this lawe in a booke repeated by the priestes: it shalbe with him, and he shall reade therein al the dayes of his life, that he may learn to feare the Lord, his god, & keep al the words of this law, and these ordinaunces for to doe them. Now, for as much as meat doeth not nourish, vnles it be receiued, & by fayth we receiue it:Fayth. it cannot cherish vs, vn­lesse it be digested, and by the heate of fayth it is concocted: it cannot profit vs, vnlesse it be kept in our hearts, and by fayth we retaine it: it doth no good, vnlesse we haue life, and the iust shall liue by fayth. It is very necessarie, that we labour for fayth, whereby we may perfectly be nourished, and well fedde with this meate: there is nothing that the deuill desireth more, then to haue fayth out of our heartes: therefore hee planted vnbeliefe in the heartes of Adam and Eue: for vnbeliefe they were thruste out of paradise: vn­beliefe in the heartes of Moses and [Page] Aaron, for vnbeliefe they neuer came into the lande of promise: vnbeliefe in the heart of Zacharie, for vnbeliefe hee was dumbe, vntill the thing came to passe whereof hee doubted. Faith is the euidence of thinges,Heb. 11. whiche are not seene: vnto faith did Christ call Mary: when he saide to her, touche me not, for I am not yet ascended to my fa­ther,Barnard sup. Cum iam ascenderit (saith Barnard) tum tangi ab ea velit, Cant. ser. 28. aut possit? & vti (que) poterit, sed affectu, non manu: voto, non ocu lo: fide, non sensibus: woulde he, or could he be touched of her, when hee was as­cended? truely he coulde: but with the hearte, not with the hande: with prayer, not with the eie: with faith, & not with sēses. By faith we see him as the wise men:Ephe. 6. we imbrace him as Sime­on: we heare him as Mary, we touche him as Thomas. Faith is the shield whereby we quenche all the fierie darts of the wicked:Iohn. 15. by faith our hartes are purified:1. Peter. 5. by faith we resist the deuill:Rom. 9. by faith we are the children of Abraham:Io. 5. by faith we shall not come to condem­nation, but shal passe from death to life. [Page] no vertue by Christ so much cōmended as faith: be it vnto thee according to thy faith: thy faith hath made thee whole, I haue not founde so great faith, no not in Israell: O woman great is thy faith, be it vnto thee euē as thou wilt: to faith nothing is vnpossible. Whatsoeuer is without faith is sinne, and without faith it is vnpossible to please GOD, on the contrary parte, nothing doeth more greeue the Maiestie of Almightie Ieho­ua) then incredulitie and vnbeliefe, all the day long I haue stretched out my hande,Esay. 65. to an vnbelieuing people:Mat. 14. O thou of litle faith why dost thou doubt:Luk. 24. to them that went to Emaus,Mar. 9. hee saide: O fooles and slowe of heart to beleeue.Mat. 15. Againe,Heb. 2. O generation incredulous, how long shall I bee with you, how long shal I suffer you? in his owne countrie, hee coulde not do many myracles for their vnbeliefe: the Iewes entred not into his rest: Why? for vnbeliefe let vs ther­fore crie with the Apostles, Lorde in­crease our faith:Luk. 17. and as the father of the sicke childe cried with teares:Mark. 9. Lord, [Page] I beleeue, helpe my vnbeliefe, Now because faith is not reuealed vnto vs by fleshe and blood,The holy Ghost. but by the holy ghost: let vs labour for him also, that this meat by faith may worke effectually in vs: let vs vtter vnto the Lorde strong cry­ings, and deepe sighings for his spirite, that our prayer may bee in his sight as the incence,Iohn. 14. and the lifting vp of our handes,Luk. 12. an euening sacrifice.Ioh. 16. For hee is the spirite of trueth:Iohn. 15. the Maister and Teacher of the faithfull:1. Col 17. the shewer of thinges to come:Rom. 8. the witnesse of Christ the distributer of all giftes: the spirite of adoption:2. Cor. 1. the pleadge of our inheri­tance:1. Cor. 12. hee beareth vs witnesse that we are the children of God: hee helpeth our infirmities, and maketh petition for vs. No man saith, that Iesus is the Lorde, but by the holy Ghost: did not the Diuelles (saith Chrisostome) name Christe.Chrisost. in eodem loco. Somtime they named Christ, saith he, for feare, not for loue: and som­time, that the people might giue eare to them, take them for professours of the gospel, & so they might bring the peo­ple through a colour of christianity into [Page] manifolde heresies, but of sinceritie, & heartie good will they neuer na­med him. So then no man can name Christ louingly, & sincerely, but by the holy Ghoste, we haue not receiued the spirite of bondage to feare againe, but the spirite of Adoption, wherby we crie abba,Rom. 8. father. Wherefore, this is the end of my exhortation, that you labour for all these three, meate, faith, the spirit, by heartie and earnest praier. I meane not to crie all day long as Baals Priestes did. O Baall heare vs: O Baal heare vs. Nor as the Ephesians cried for the space of two houres, great is Diana of the E­phesians. But in hearte feruently and strongly, as Moses, Phinehes, Manasses, Ionas, our Sauiour Iesus. Though our praiers be short, as was the prayer of the poore publicane: God be mercifull to me a sinner: of the prodigall sonne: fa­ther I haue sinned against heauen and against thee, & am no more worthie to bee called thy sonne. Of Steeuen, Lord Iesu receiue my soule. Of our Sauiour Christe, Father, into thy handes, I com­mit my spirite, nay though wee vtter ne­uer [Page] a worde, the Lord will heare vs: Mo­ses spake neuer a woorde, when GOD saide vnto him, why doest thou cry vn­to me Moses: Anna spake neuer a word when God heard her prayer, she only moued her lippes,1. Sam. 1. and Ely the Prieste saide, she was dumbe. If we thus la­bour for the spirite. we shal obteine him and then our faith shall be fruitefull, thē the meate in vs shalbe effectuall. The word norisheth, faith reuiueth, the holy ghost quickeneth, the word saueth, faith iustifieth, the holy Ghost sanctifieth: the worde bringeth vs to heauen, faith ope­neth the dore, the holy Ghoste placeth vs among the holy Angels, to haue euerlasting life, which the sonne of man shal giue vnto vs.The reason. And this is the reason ad­ded to the exhortation, being drawne from the person that giueth, and the certaintie of the thing giuen.1. Iohn. 1. Hee which is called the word of God:Col. 10. the image of God,1. Cor. 1. the power and wisdome of God: the Creator of all thinges:Iohn. 1. the searcher of the heart:Mat. 9. the prince of life: the Lord of glory:Act. 3. the prince of saluation: the prince of faith:1. Cor. 2. the brightnesse of the [Page] glory and the ingraued fourme of gods person:Heb. 2. the sonne of God,Heb. 12. doeth heere call himself the sonne of man,Heb. 1. he whom Peter confessed to be the sonne of God:Mat 3. hee whom the Angell named Iesus: hee of whom God the father witnessed: this is my beloued sonn, in whom I delight, heare him: hee when the very Diuelles could not choose but confesse him to bee the sonne of God: doeth heere call himselfe the sonne of man. Hee calleth 1 himselfe the sonne of man, first, to testi­fie that he tooke a very, true, and substantiall nature of man, both body & soule, vpon him: fleshe of our fleshe, bone of our bone.Iohn. 1. Ʋerbum caro factum est. the worde was made fleshe: heere some woulde proue that hee was not perfect man, because the worde was made flesh, that signifieth only the body: but these men know not that flesh in the scripture sometime signifieth the one part of mā, as when Christ saide:Luk. 24. A spirite hath not flesh & bone as you see mee haue. Som­time carnall lustes and affections:Iohn. 3. as whatsoeuer is borne of fleshe, is fleshe, somtime it doth signifie the whole man [Page] body and soule: as all fleshe shall see the saluation of GOD, that is, mankinde: and againe,Esay. 40. I will powre out of my spi­rite vpon all fleshe, that is, men. And so in this place,Ioel. 2 the worde was made flesh, that is, man. Damnable therefore is the heresie of the Maniches,Manichai. who helde that Christes bodye was brought from heauen, and put into the virgins womb: damnable also is the heresie of the Arri­ans,Arriani. who saide that his body was made of nothing, and that he had not his flesh of the virgin: Athanasius willeth Epictetus Bishop of Corinth to ioyne these wordes of the Angel in Matthewes gos­pell,Matth. 1. that which is conceaued in her is of the holy Ghost,Athanasius. with these wordes of the Angell in Lukes Gospel, that ho­ly thing that shalbe born of thee,Luk. 1. shalbe called the sonne of God: Christe was conceaued in her, therefore his body came not from heauen: Christe was borne of her, therfore his body was not made of nothing. Secondly, he doth cal 2 himselfe the sonne of mā, signifiyng that he was subiect to al infirmitity that happē to man, sin only excepted. For he was [Page] hungry, he was thirstie: he was werie, he sorowed, he wept, he did sweate water & 3 blood, he suffered the most vile and ap­probrious death, the death of the crosse. Lastly, hee calleth himselfe the sonne of man, as though he were acounted the vilest man in the worlde. Beholde I who was borne in a stall, laide in a manger, poore, needy, contemned, whome they call the Carpenter, and the Carpenters sonne: beholde I the sonne of man, will giue euerlasting life vnto you.

Nowe if the sonne of man doth giue euerlasting life, howe is it that he made this answere to Iames and Iohn,Matth: 20. to sit at my right hande, and at my left hande is not mine to giue, but it shall bee giuen to them, for whom it is prepared of my father. Againe he shall say, Come ye blessed of my father,Matth. 25. inioy you the kindome of my father, He saith not my blessed, nor my kingdome, but blessed of my father, and the kingdome of my father, and in the fifth of Iohn,Io. 5. hee saide: I can doe nothing of my selfe. Wherfore if he cannot giue to sit at his right, or left hande, if the kingdome bee not his, [Page] if he can doe nothing of himselfe, how doth he heare promise euerlasting life? he saieth blessed of my father, the king­dome of my Father, I can doe nothing of my selfe, because he woulde, as man giue to the father all the glory. My fa­ther hath appoynted these thinges to giue before the beginning of the world, I am not now to bestow thē, they shalbe giuen to them, for whom it is prepa­red of my father.Io. 1. But yet this is true: as many as receiued him, to them he gaue prerogatiue to be the sonnes of God, e­uen to them that beleeue in his name. We are sonnes by nature, so we are the sonnes of Adam: we are sonnes by disci­pline, so we are the sonnes of Christ, we are sonnes by adoption, and so we are brothers to Christ, and sonnes of God. Heare doe the Papists gather, that euer­lasting life is due vnto vs by desert, be­cause by labouring or working for the meate of the soule, we get euerlasting life. I purpose not to entreat of the con­trouersie: Christ doeth take away all doubt in these words following: whē he [Page] [...] [Page] [...] [Page] saieth,Ephe. 2. that hee will giue this life: for whatsoeuer we haue of gift, that is not of merit. They are opposite, as Paule saieth. By grace you are saued through fayth, and that not of your selues, it is the gift of God: yea, by euill workes we deserue death, and by good workes we deserue life: according to the Maxi­ma of the Logicians. But if I followe Paule, I must deny the argument: for the wages of sinne is death,Rom. 6. but the gift of God is euerlasting lyfe, through Ie­sus Christ our Lord. Moses did shewe vnto the Iewes the lande of promyse, but hee could not bring them into it, that was left for Ioshua: euen so the law is a scholemaister to bring vs to christ, it cannot purchase euerlasting lyfe, that is left for Iesus, whose office it is to giue euerlasting life: and therfore he was sea­led of the Father: and this is the con­firmation, taken from the office and functiō of Iesus christ:Confirmation he saith of himself. I came not into the world, to iudge the world, but to saue the world. He came not,Io. 12. as Herod thought, to put him out [Page] of his kingdome: not to giue Duke­domes and Lordshippes, as Iames and Iohn thought, not to restore the earthly kingdome to Israell, as his Disciples thought: not to be a King, as the Iewes would haue made him: not to call the righteous, as the phariseies thought, but sinners to repentaunce, as we all be­leeue. For to this purpose hath his fa­ther giuen to him his seale, he hath sea­led him.

Hereby wee are able to answere all obiections that the deuil & al the king­dome of hell is able to lay against vs: and say, if God be on our side, who can be against vs: it is christ that iustifieth, who shall condemne vs. Hee hath the broad seale of his father to this purpose, who can disanull it? by this seale we are sealed also, as the Apostle saieth: grieue not the holy spirite of God, by whome ye are sealed vnto the day of redempti­on, by outward exercises we may doubt of others:Ephe. 4. but by this seale, the prynte whereof is in our hearts, we may as­sure our selues of euerlasting lyfe. Doest thou sacrifice, thou doest well: [Page] so did Abel, and so did Cain: doest thou prophecie? so did Samuell, and so did Saul: art thou baptised? so was christ: and so was Simon Magus: dost thou cō ­municate? so did Simon, and so did Iu­das: dost thou pray in the temple? so did the Publican, and so did the Pharisie▪ therfore the holy Gost is a seale authen­tical in our own hearts, wherby we may examine, try, and proue our selues, whe­ther we be the sonns of God, or repro­bates. Caine had a marke to be known: Esau being rough, was known from Ia­cob being smoth: the Lord hath a mark for his enemies, and the Lord knoweth who are his. The Gileadite by Shibbo­leth, was knowne from the Ephraimite by Shibboleth: the 500. valiant men by lapping water like dogges, were known from the cowardes, who kneeled & lap­ped: as Rahab was knowe by binding a red corde about her window: as they were saued that had the letter tau on them, as the Angell passed from them, that had the blood sprinckled on their postes:Ezech. 9. as they were not hurt that had the seale of God in their foreheades,Reuel. 7. so [Page] we are known, so we are saued▪ so the Angell doth passe from vs, so we are not hurt, which haue the seale of the holy Gost in our hearts, wherby we can bold­ly call Christ our brother, and God our Father. The foundation of God remay­neth sure, and hath this seale: the Lord knoweth who are his, and let euery one that calleth on the name of Christ, de­part from iniquitie.2. Tim. 2. The Lord seale vs vnto the day of redemption: the Lord graunt we may alwayes labour for that meat, which endureth vnto euerlasting lyfe: that we may labour for the word, for fayth, and for the holy Ghost, that wee may be fully assured of euerlasting lyfe, because the sonne of man, and the son of God to that purpose is sealed, ap­pointed, annointed, & cōsecrated of his father: to whom with the holy ghost, 3. persons, and one immortall God, be all honour, glory, praise, power, dominion, authoritie, worship and Maiestie, both now and euer. Amen.


This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.