The first part.

Lest there should be any diuision in the body, &c. Nature the common parent of vs all, who (as Philosophie tea­cheth) doth nothing in vaine, albeit that all her moti­ons be by contraries; and that in this great and wide world, wherein there is wonderful and strange variety, yet hath she so tempered and mingled all things, that there is not onely not any diuision and discord, but (if we beleeue some Philosophers) such and so sweete a harmony, that, as he saith of vertue, if it might be seene with bodily eies, it would stirre vp incredible loue thereof: so if this harmonie might be heard with our outward senses, it would not only rauish vs more then the sweete Syrene songs, but woulde replenish vs with an vnspeakeable kind of pleasure, fitter for the heauen­ly gods (as they thinke) then for earthly men.

In this litle world, this tabernacle of our bodies, this microcosmos, albeit it consist altogether of contrarie e­lements, and of those whereof euery one seeketh to de­stroy another, and that by most contrarie qualities, as the extremities of heate, colde, moisture, and drought: and albeit there be neuer any peace or rest, vntill (as A­ristotle teacheth) there be elementum praedominans, a prędominant element that ruleth all the rest: yet al the rest so serue and obey it, so consent all to the good of the bodie, the water asswaging the extremitie of the fire, the fire warming the coldnes of the water, and so of the rest, euery one abating others exceedings, eue­ry one supplying others wants, that albeit (as is in the prouerbe) nothing be more contrarie then fire and wa­ter, [Page]heate and colde: yet as Physitions of diuers deadly poisons make one wholesome medicine, and as Bees of diuers noisome flowers make one sweete honie, so nature the best scholemistres, of many contraries hath made one the most sweete and pleasant mixture in the bodie. And that therefore, lest there should be any diuision in the bodie.

In this similitude of the Apostle, albeit the head be placed as the watch-tower, the eies & eares as watch­men, the handes as champions, the shoulders and sides as walles or bulwarkes, the feete as proppes to sup­port, or as quicke postes to dispatche, the tongue as an Interpretor or Ambassador: yet they all, head, eies, eares, hands and feete, so consent and agree, euery one lending helpe to another, that that which toucheth one, is regarded and cared for of all.

Barnarde in his meditations, to shewe howe easily euery man might be directed and amended by him­selfe, saith, that euery one hath in his owne house ac­cusatorem, testem, iudicem, an accuser, a witnesse, and a iudge. Accusat me conscientia, te stis est memoria, ratio iudex. My conscience is mine accuser, my memorie the wit­nesse, my reason the iudge.

The like hath S. Basill on these wordes, attende tibijp­si, so that farther then to himselfe, & to his owne house, to his owne conscience, to his owne memorie, to his owne reason, man needes not to seeke, the most cer­taine censurer of himselfe. In like manner the Apostle S. Paule, to make manifest to the Corinthians what a mischiefe contention was in the Church, sendeth them to no other place then to their owne bodies: as if he should say, If contention and strife can not be be­tweene the head, eies, handes, and feete, without the [Page]danger, nay destruction of the whole bodie, much lesse in the Church, vvhich is the bodie of Christ: Ye are the bodie of Christ, and members in part.

This is that leauen which we with the Corinthians must purge out, before we can be svveete bread.

These are those workes of darkenes, which we with them must cast off, before we can put on the armour of light.

This is that olde man with his deceaueable lustes, which we must lay aside, before vve can put on the nevv man Christ Iesus, vvhich after God is shaped in righ­teousnes and true holines.

God is charitie, and he that dwelleth in charitie dwelleth in God, and God in him.

Our God is the God of peace, our Christ is the prince of peace, his Gospell the Gospell of peace, his Apo­stles preachers of peace.

The Prophets prophecied of him, that in his daies peace should flourish, the Woolfe and the Lambe, the Leopard and the Kid, the Calfe and the Lyon should dvvell together: that they should in his daies turne their svvordes into plovve shares, their launces into sithes or sickles, their speares into spades.

In his natiuitie the Angels sang peace, Glorie be to God on high, and in earth peace.

His vvhole life vvas an example of peace: euery vvhere pax vobis. His commission to his Apostles, a commission of peace: Into vvhat house soeuer ye en­teter, say, Peace to this house. In his departure hence he left peace, My peace I [...]e you, my peace I leaue you.

Gregorie Nissen expounding these vvordes, Pater noster qui es in coelis, As oft saith he, as vve say, Our father which art in heauen, so oft vve must remember of vvhat [Page]stocke & linage we are, namely sonnes of the almigh­tie, and whither wee ought to aime and direct all our thoughts and deeds, namely to the highest heauens, where our father dwelleth: otherwise, as bastard chil­dren, wee shall beate the aire, and shoote at an vncer­taintie. In like maner, as oft as we consider what a God our God is, what a Christ our Christ is, what a Gospel our Gospell is, what Apostles our Apostles were, how that his birth, life, death, and all these, resounded no­thing so much as peace: so oft (as Chrysostome no­teth) we must labour Vt similitudinem patris indicet actus prolis, that is, that we may be fatherlike, that if wee will be coheires with Christ, we (as Cyprian saith) see that we abide in the peace of Christ.

For seeing we haue all one and the same father, re­deemer, comforter, all one and the same milke of the word, and food of the Sacraments: Seeing we all inha­bite here one and the same vale of miserie, the valley of teares, hauing all one and the same sworne enemie, the olde malicious and canckred serpent: Seeing there is but one God, one faith, one baptisme: Seeing we are all branches of the same vine, drawing all iuice & moi­sture alike from the same roote, all seruants of the same master, children of the same father, and (as the Apostle saith) all members of the same body: why do we either contemne or contend one with another?

Seeing we all runne for one gole, we all wrestle for one garland, we all striue for one crowne, a crowne im­marcessible: Seeing as this our Apostle saieth, that by one spirit we are all baptized into one body, whether we bee Iewes or Graecians, whether we bee bound or free, and haue bene all made to drinke of one spirite: Why forsake we one another? why despise we (as the [Page]Prophet saieth) the sonne of our mother, the sonne of our heauenly father?

Chrysostome expounding this place of the Apostle in his 30. homilie on this epistle, saith that the Apostle vsed that word To haue drunke of the same spirite, in most apt and fit maner: for as we see (saieth he) in gardens, herbes and plants all, although of diuers qualities, yet to be all watred with one and the same raine, and all to fructifie and encrease: so we, although of diuers nati­ons, of diuers callings, yet haue all bin partakers of the same spirit, & haue all tasted of the same grace. If ther­fore one spirit haue fashioned vs all, and haue made vs all one body, and fed vs with one & the same heauenly table, haue watred vs all with one heauenly deaw from aboue, which all are to haue drunke of the same spirit: If it haue vnited vs who were before so farre different one from another: If the members then make one bo­dy, when they all as it were do grow and knit thēselues together: why dreame we of any the least dissention, the least difference? And a litle after, albeit the mem­bers be many and diuers, yet this is the prerogatiue of the body, to make all those, although many and diuers, yet all one. In like maner, albeit the Christiās be many, scattered farre and wide throughout all the world: and although (as Tertul. saith) that Christs kingdom is not conteined in any bounds, as the Germans, Britons, & others are: but whither soeuer you go, his name is be­leeued on, & his power stretched out: & that although ye go to the Indians, to the Moores, or whither soeuer els, euery where you shall find, In the beginning was the word, and the word was with God, & that word was God: yet notwithstanding, of al these, although thus far distant, yet while they obserue the vnitie of the spirit in the bōd [Page]of peace, as of the 5000. in the Acts of the Apostles, there is Cor vnum & anima vna, one heart, one soule. This is the prerogatiue of the Church, to make that they, who are in bodies many and diuers, yet being v­nited in spirit, make all one mysticall body vnder their head Iesus Christ.

This is that catholike Church which we beleue: this is that communion of Saints, which not flesh & blood, but our father which is in heauen hath gathered toge­ther. This is that body whereof our Apostle here spea­keth, whose head is Christ, whose mēbers we are, wher­in the Apostle laboureth for agreement & confort, and that therefore, Least there should be any diuision in the body.

Dissention, diuision, is a most miserable thing, whe­ther ye respect the Church, common welth, or priuate families.

The contention of the Apostles of our Sauiour, sa­uoured of those things which are of the world and not of God. The dissentions betweene Paul and Barnabas, although the Lord turned all to his greatest glory, yet gaue the Church a shrewd blow, euen in her swadling clothes. The strife betweene the East and West Chur­ches about the feast of Easter, armed the enemies of both against both. The quarels betweene Theophilus and Epiphanius, Chrysost. Augustine, Ierome & Ruffi­nus, caused Christ and his kingdom to be ill spoken of.

Clem. Alexandrinus Strom. li. 7. saieth, the Heathens were wont to obiect on this maner, Ye Christians dis­sent among your selues, and maintaine so many sectes, which although euery one doe chalenge to it selfe the title of Christianitie, yet euery one doeth hate & con­demne another. For this cause said Chrysostome, wee are become ridiculous both to Iewes and Gentiles, [Page]while the Church is rent into a thousand pieces.

The familie of Loue in reproch in their writings, call vs the deuided people.

Chrysostome on the Actes noteth, that some were woont in his time to say, I would be a Christian, but I know not to which side to cleaue: The one saieth, I say true: the other saieth, I say true. Which if euer it were true in any age, in this of ours is most true. By this wee see many obstinate confirmed in their errour, many weake to be kept backe, and many wicked to take occa­sion hence, to say in their hearts Non est Deus: There is no God.

For albeit our contention be not so bitter as it was in Poperie among the Dominicans and Franciscans, and that whole vnholy rable, euery one striuing pro aris & focis, one crying out, Loe here is Christ, another, loe here is Christ, which euery one hath seene in euery an­gle of euery great temple, at euery sacring of euery masse, all which controuersies Iesuitisme hath almost swalowed vp: yet as long as we with the Corinthians, hold one of Paul, another of Apollos, another of Ce­phas, are we not carnall? doe we not make a rent in the body? I am sory that these things, and greater then these may be spoken of vs.

Paul, Apollos, Cephas were excellent men in the church of God, & adorned with most excellent & rare gifts: yet did the apostle reprehend the Corinthiās for depending on them, for diuiding the church for them.

If the Apostle might in these our dayes reuiue & see our strife, what itching eares we haue, how we heap vp teachers to our owne liking, how that is holy that wee will, and as long as we like, how like straying sheepe we forsake our owne sheepfold, and like foolish chickens [Page]flie frō vnder the hens wings, how in this citie sundry assemblies in diuers places are thought far more holy then this daies assemblie, or any other at this place or the like: what may we thinke he would doe or say?

Be it that they are (which God knoweth they are not) as Paul, Apollos, Cephas: yet as long as for them, or by them the church is rent, vntill Paul, Apollos, Ce­phas (if any such be) take away the scandall, the stum­bling blocke, is there not dissention in the body? So long as euery one draweth disciples after him, seeking our owne and not Christes glory: So long as in giuing honour, we go not one before another: So long as we giue not due food in due season, but as crowes feed on carrion, so we fill our auditors eares with the supposed faults of other men: So long as we see not the beame in our own eie, but are euer hagling at the mote in our brothers eie: So long as we put our faults into the hin­der part of the wallet, and lie prying into our brethrens which we hang before vs: So long as we doe nothing but with cursed Cham lay open our fathers nakednes: while we speake not to the heart of Hierusalē: So long we make a schisme, a dissention in the body, so long Christ dwelleth not in our hearts by faith: So long we may seeme zelous, but not for good. So long we grieue the good spirit of God, wherwith we are sealed against the day of redemption, and heape wrath vnto our selues against the day of wrath.

As oft as I consider a notable fruit of this contenti­on, which is in deed the contempt of the ministerie (& I thinke of it oftentimes) so oft I cannot but tremble at the heauie iudgements which haue befallen so god­lesse people. What befell Mary Moises sister for her murmuring? Chora, Dathan and Abiram that set [Page]themselues against Moises? the boyes that mocked olde Elizeus? what became of the holy citie Hieru­salem? Niniue, Corinth, Galatia, Ephesus, Colossa, Laodicea, and others, now heapes of stones, now dens and cages for vncleane birdes and beastes, now of Churches planted by the Apostle, become slaues, and bound to Mahomet and infidelitie, are things to all the world manifest, and need not any further explication.

As oft as I heare men for their age reuerend, for their learning excellent, for their conuersation with­out iust reprehension, examples of the flocke, elders that rule well, worthie of double honor, to be reproch­fully traduced, to be made laughing stocks to men and angels, and being such as haue left all for Christ, yet to be termed Antichrists, sometime in the pulpit, some­time at your tables, sometime in lewde and shamelesse libels, and euery where to be handled vnworthily, to be enuied at, that kings haue bene their nursing fathers, and queenes their nursing mothers: As oft as I behold his platforme, whome I am lothe to name, that persona­tus histrio Martine, who thirsteth at the ouerthrowe of Bishoprickes, and Cathedrall Churches, like vnto him that reapeth where he sowed not: so oft me thinketh that I see a miserable ruine, first of the Vniuersities, and so consequently of the Church.

It is a thing woorth the marking, that at this day in our Vniuersities many either altogether leaue the V­niuersitie, or if they stay, yet doe shunne the studie of Diuinitie: some studie Physicke, some Lawe, dat Galenus opes, dat Iustinianus honores.

It is truely said by Cicero, honos alit artes, omnésque in­cenduntur ad studia gloria, iacéntque ea quae apud quosque im­probantur. Honour nourisheth artes, and all men are [Page]stirred vp to studie with glorie, and those things are left alone which are reproued of all men.

It is a prophane speech (they say) But no man goeth a warfare at any time at his owne charges.

There is a goale for them that runne, and to them that striue, and striue lawfully, there is a crowne pre­pared.

After seede time there is a haruest. Wee may not mussel the mouth of the oxe that treadeth out y^e corne.

The Elders that rule well are worthie of double ho­nour: For if they sowe spirituall things, is it a great matter if they reape temporall things?

This practise hath already deterred many from the ministerie, & some that haue entred one steppe, it hath caused to leaue their calling, and yer long be, it will cause that fewe will addict themselues to the studie thereof.

Although I doubt not that there be in England 7. thousand, that neuer would bowe their knee to Baal, that neuer will take their hand from the plowe, that would followe Christ through good report and ill re­port, that would accompt all as dung to winne him, men that knowe, as the Apostle saith, egere & abundare, to lacke and to abounde: For what shall I doubt what they would doe, when I see what they haue done, vete­rani milites, olde souldiers, nay most valiant captaines: yet forasmuch as nemo nascitur artifex, no man is borne his craftes master: seeing that Christians are made, not borne, fiunt, non nascuntur Christiani: seeing men are not nowe immediatly taught of God, but (as the Apo­stle saith) they must attendere lectioni, attend to reading: and forasmuch as the parents hand and heade is chiefe in the education of this childe, whose endeuour for the [Page]most part is to leaue them a name to posteritie here vpon earth: what can we thinke to be the ende of this?

I might vse many examples to this purpose: I will onely shewe you this one. There is a notable storie re­corded of the mother and of the sonnes of Zebede, the mother of an holie kinred: if any were, it is like she and hers were well taught; the children the seede of the faithfull, she asketh, they aske, shee asketh that her sonnes may sit the one on the right hand, the other on the left; The Apostles Iames and Iohn, the sonnes of Thunder, elected by Christ to that place, taught by God, they make the same request, as the answere, You know not what ye aske, manifestly sheweth.

Nowe if so good a mother, as the mother of the sonnes of Zebede, make this suite for her sonnes alrea­dy elected, already possessed of the Apostleship: if the Apostles, touched (no doubt) with a good measure of Gods spirite (for they had left all they had, and follow­ed him) yet dreamed of an earthly kingdom: what shal vve thinke that animalis homo, the carnal man vvill doe?

Surely in this case Demas vvill forsake tvventie Paules, and the yong man in the Gospell, although he vvill bragge of doing all things commanded him, and that from his youth, yet if it come to suffer affliction vvith Christ, nay if it be but to sell all and follovv him, vvill depart from him sad and heauie.

The parents gather for their children, not the chil­dren for their parents. What parent vvill gather mise­rie, beggerie? Who vvill lay out these deare pledges to reproche and ignominie?

The best mother must yeelde to the mother of the sonnes of Zebede: the best schollers that are, are inferiour to Iames and Iohn: yet both mo­ther [Page]and sonnes, desire the right and left hand. What may wee then thinke of our tender plantes, our yong nouices, that may be turned into what their parents will? who as in duetie they are bound, depend wholy on their parents care and prouidence.

Phisitions when they deliuer any pils, or the like me­dicines, to prouide that they might not offend, either the taste with bitternes, or the sight with the vnplea­santnes of the matter, wrappe them commonly in gold or sugar, and so draw on the patient to receiue the me­dicine: euen so in the worke of the ministerie, Christi­an Magistrates as good Phisitions, to stirre men vp to that calling, whereunto vix quisque idoneus, scarse any man is fit, haue wrapped the outsides thereof in golde or sugar, that is with recompence after long labours, whereas in deede within, if men duely wey the burthen thereof, there is nothing but that which is heauie and bitter.

In poperie the chiefest families were drawen here­unto, in hope to make their children Cardinals, Bi­shops, and great men, and with vs it was vsuall; and in Fraunce it is in euery second brother, almost in euery great house, & surely many among vs did it of a zeale, although it were but blind.

But what shall I say of these, that vnder pretence to reforme, seeke to ouerthrowe all, abusing the zeale and credulitie of the simple? who among them hath with Anna dedicated her one Samuel to serue the Lorde, or once to encounter the common enemies?

To speake what I thinke, and to speake my consci­ence freely, they that with Martine seeke the ouerthrow of all, doe offer sacrifice to their god their owne bellie: and although they would seeme the most sincere, yet [Page]in this seeking after the church spoiles, they are in deed the greatest idolators, seruing their god Mammon.

And these are they that stirre vp these tragedies, men whome nothing can satisfie, and yet they enuie the ministerie, if without them or their charges, by the Lordes blessing they may liue.

If Ananias and Saphira for keeping backe but halfe that which was their owne, were stroken stone dead; what may they looke for, that to reape where they sowed not, seeke to ouerthrowe all?

The deuill also plaieth his part in this tragedie. For as Pharao thought that there could be no more ready way to destroy Gods people, then by killing their male children: so the deuill seeing in the Primitiue Church, that some resisted vnto blood, and that some others most notable men, as Cranmer sometime Archbishop of Canterburie, Ridlie Bishop of this See, Latimer Bi­shop of Worcester, Hooper Bishop of Glocester, Far­rer Bishop of S. Dauis, Bradford, Saunders, Philpot, and others, in the middest of the flames to haue giuen testimonie to the Lorde Iesus: and albeit he see and perceaue, that by our contention hee hath profited much: yet seeing not all things to succeede after his minde, he returneth ad ingenium Pharaonis, to kill the male children of the Hebrewes, euen in their swadling cloutes: that is, by taking away the reward of their la­bour and studies, to drawe men by litle and litle from the studie of Diuinitie, and so to make their desire and zeale lesse earnest. For although there be nowe many (the Lord be praised) that can and dare meete this ene­mie in the gappe: yet he hopeth for a day, and that yer long be, when there shall be none to barke at the wolfe when he commeth.

Principijs obstat, he seeketh to hinder the very begin­nings.

Dum seges in herba est, while the corne is in the blade and greene, he maketh readie both sieth and sickle. He indeuoureth to stoppe and choke the first springs, be­fore they breake out into any streames. His care is to writhe and wrest the trees, while they be but yong, be­fore they get either toppe, roote, or great strength.

This mysterie of iniquitie hath not now first begun to worke and shewe it selfe; nay, it hath bene seene and noted in all ages: and to leaue off multitude of exam­ples of auncient time, I will onely bring three witnes­ses of famous memorie, omni exceptione maiores, of our age, who in the spirite sawe what monsters these latter daies should yeelde, three notable learned men, Cal­uine, Brentius, and Gualter.

Caluine in an Epistle extant to that most reuerend father Cranmer, Archbishop of Canterburie, exhor­ting him to haue a care, that in England there might be established a certaine forme of religion, whereunto (saith he) as all other that beare rule there, must by common endeuour applie themselues, vt praecipuae ta­men sint tuae partes, yet so, as that the chiefe care must lie on your shoulders: Vides quid locus iste postulat, vel magis quid pro muneris quod tibi iniunxit ratione abs te suo iure ex­igat Deus. Thou seest (saith he) what this thy place (he meaneth of an Archbishoppe) requireth, nay rather, what God may exact at thy handes by reason of the of­fice which he hath laid vpon thee. Summa est in te autho­ritas, &c. There is in thee the chiefe authoritie, which not onely thy place of honour, but also the opinion of thy wisedome and integritie hath purchased with all men. Vnum tamen apertum obstaculum esse intelligo, quod [Page]praedae expositi sint Ecclesiae redditus, malum sanè intolle­rabile.

Yet I vnderstande that there is one open let or hinderance, that the Church reuenewes are laid open for a pray. A mischiefe truly intollerable. What thinke you would he haue said, if he had seene Martines plat-forme?

Brentius in an Epistle to Iohn Schopper, Abbat in Heilsbrunen, prefixed before his Homilies on the acts of the Apostles, saith on this wise: I thinke (saith he) that not onely Antichrist by his impietie, & the Turke by his crueltie, threaten the destruction of the church, but those also to seeke the vtter subuersion thereof, Qui occupationibus & direptionibus facultatū ecclesiasticarū, quas maiores nostri ad conseruanda studia religionis contulerunt, a­dolescentes à studio sacrarum literarum deterrent. Who by inuading and spoiling the Church possessions, which our ancestors haue bestowed to conserue & maintaine the studies of religion, deterre and driue away yong men from the studie of Diuinitie. I know (saith he) that the church of Christ is builded on a sounder rocke, thē that it can bee ouerthrowen with any storme, al­though neuer so vehement: & that the Church which resteth on the power of the holie Ghost, greatly nee­deth not the aide of externall riches: tamen quia hi qui facultates Ecclesiasticas diripiunt, & in priuatum suum vsum transferunt, depraedationibus suis id efficiunt, quo pauciores sacris literis operam dent, & ad obeunda publica Ecclesiae mu­nera erudiantur, profectò Ecclesiam Christi, quantum in ipsis est, euertunt & deuastant. Yet forasmuch as they who spoile the Church possessions, and turne them to their priuate vse, and by their robberie bring to passe that the fewer doe studie Diuinitie, and be [Page]trained vp to doe the publike functions thereof, truely as much as lieth in them, they ouerthrow & lay waste the Church of Christ. And a litle after, Non ferenda bar­baries est, vt ea organa per quae Christus incrementum suae conseruationis effudit, tam foedè conculcentur. It is a barba­risme not to be suffred, that those meanes and instru­ments whereby Christ had spread into the world the increase of his kingdome, shoulde be so filthily wa­sted.

Gualter on the 21. of S.Lukes Gospell in his 183. homilie, speaking vpon the occasion of the poore wi­dowe, that cast in two mites to the treasurie, and our Sauiours preferring her before the richer, and those that offred greater gifts: forasmuch (saith he) as Christ is wont to behold such things, we must remember, that he also seeth them, qui opes ecclesiasticas sacrilega audacia adse recipiunt, aut saltem illas in vsus illicitos atque propha­nos conuertunt. Who with a sacrilegious boldnes take the Church goods vnto themselues, or els conuert them to vnlawfull and prophane vses. Graue ergo illorum scelus, & omni detestatione dignum sacrilegium est, opes illas in vsum alienum conuertere, siue id publicè fiat, siue priuatim. Hainous therefore is their offence, and a sacriledge worthie by all meanes to be detested, to conuert those possessions to any other vse, whether it be done pub­likely or priuately, & yet it is too too vsuall & frequent.

And first he sheweth how in the papacie these things are abused. But to let them passe: But among them (saith he) qui Euangelij nomine & doctrina gloriantur, & religionis reformatae sectatores videri volunt, impudentissimè the sauri illi sacri distrahuntur. Who glorie in the name and doctrine of the Gospell, and would seeme follow­ers of reformed religion, those holy treasures are most [Page]impudently wasted: some snatching part to their own priuate vse, other some casting all that is left into the publique treasurie or checker, to make thereof vayne houses, to erect towers and bulwarkes and munitions, to make gunnes and other engines to shed Christian blood, to pay wages to bloody souldiours. It commeth then (saieth hee) to passe, Vt alijs ex ecclesia ditescentibus qui huius labes & macula dici poterant, ministri eius fideles cum inopia & fame conflictentur, scholae frigeant, doctissimi qui (que) dilabantur, pauperes item, &c. that some waxing rich of the Church reuenues, who are in deed the spots and blemishes thereof, that the faithfull ministers striue with famine and penurie, schooles are euery where cō ­temned, learned men as water slide away vnrewarded, and the poore to the great reproch of the Gospell, are constrained from doore too doore to beg of them, who hate them and their profession.

Did not these men (thinke we) in the spirite foresee the Martines and Macheuils of this our age? or is not this the same spirite that possessed the pretensed refor­mers in their dayes? did Caluine, Brentius or Gualter either maintaine an idole ministerie, or serue Mammō or their owne belly, when thus they bewailed and re­prooued in the old Martinists this shamelesse Church robbery?

But whereunto shall we ascribe this vpstart insolen­cie? Cyprian saieth, that idlenes and long peace haue corrupted the discipline which the Apostles left.

Euseb. by much libertie and ouermuch indulgence, our maners bee depraued, and discipline corrupted, while we enuie one another, while wee derogate one from another, while we bite and accuse one another, and stirre vp warre and strife among our selues.

Vnthankfull to God, who hath vouchsafed vs so great blessings: vnthankfull to our soueraigne, to make a rent in her kingdome, who hath protected vs in so great dangers. Herein we shew our selues most like the Vipers brood, who neuer are brought foorth, but by renting their mothers wombe: Or to yong Mules, of whome Plinie writeth, that they being well fed, all to beate their dammes with their heeles for recompence: Or to those beasts of whom Aristotle writeth, that ha­uing sucked vp their dammes milke, are not contented, vnlesse they may sucke vp their blood also.

Whatsoeuer the pretence is, if this course may run on a while, neither shall God haue that glory, nor the prince that honour, nor learning that reward, nor the Church that peace, nor the common wealth that go­uernment, that in the feare of God, all good lawes, and all conscience appertaineth to them all.

Of these I may say as Seneca some time sayd of the like, lib. 2. de Ira, cap. 9. Sitantum irasci vis sapientem, quan­tum scelerum indignitas postulat, non irascendum illi sed in­saniendumest. If you will haue a wise man to be so an­gry as the hainousnes of the offence doth require, hee must not be angry but he must be mad.

To haue eaten an apple as Adam did, to haue loo­ked backe to Sodome with Lothes wife, to haue made an Ephod as did Gedeon, to haue receiued a reward as Gehezi did, to haue denied Christ, to haue doubted of the resurrection, to haue kept backe halfe a mans owne, in most men had bene matters not of so great moment: but in Adam, Loths wife, Gedeon, Gehezi, Peter, Thomas and Ananias, they were most hainous and grieuous offences.

If Papists, Atheists, Turkes or Infidels, should at­tempt [Page]this, it were but a matter of small waight: but that they who are armed with the name of the Church doe fight against the Church, Ecclesiae nomine arman­tur, & contra ecclesiam dimicant, as Cyprian saieth, that filij sponsi, the children of the bridegrome, that Inimi­ci eius, domestici eius, that they of his owne house, should be his enemies, nay that hee who dippeth his hand in the dish with vs, a man of our owne peace, that is cal­led a brother should doe this, should slaunder the bre­thren, should seeke the subuersion of the Church, is to others incredible, in him intollerable.

What is this, but (as our Sauiour saieth) Percutiam pastorem & dispargentur oues? I will strike the sheepe­heard, and the sheepe shal be scattered? nay, what if it come to this passe, eyther to make no sheepeheard at all, or els to make that the sheepeheard shall be pastor idolum?

Take away the reward, lay open reproch and igno­minie, and then see who will put his hand to this plough. Who will then say with the Prophet, En ego domine, mitte me. Loe here I am Lord, send me.

The Lacedemonians finding a boie delighted in picking out birdes eyes, put him to death: for they foresawe that hee would prooue in time a most dan­gerous citizen.

The Romanes seeing one that in his walke did euer vse to chop off the heads of the Poppies, adiudged that in time he would cut off mens heads.

What shall we thinke they would doe or say, if they might see what is shot at by these men, who aime not at the heads of poppies or birds eies, but at bishoprikes and cathedrall Churches which they planted not, the most renoumed monuments through Europe?

What will be the end, the Lord onely knoweth: but for the one vniuersitie, I can speake of knowledge, that Sathan and these master builders haue profited thus much, that where as there were in some Colleges and Halles where they liue at their parents charge an hun­dred or more, there are now in many not half the num­ber, in some scant twentie; in other Colledges where there is allowed maintenaunce, although the number be not much diminished, yet many change their stu­dies, and most doubt what is to be done, what course is to be followed.

If Sathan may transplant these yong plantes, if hee may drie vp these fountaines and welsprings, if he may cut off this tender corne in the greene blade: what can we then looke for but Barbarisme & a sinke of all mis­chiefe to ouerflow all?

It is truly said of Aristotle, Finis intentione primus, ex­ecutione vltimus. The end although it bee last attained, yet it is first intended: and we here liue among men, Non cum perfectis, not with perfect men, and therefore they are to be drawen on by humane meanes.

Martine Senior braggeth of an hundred thousand, whom he termeth not a few, nor of small reputation, but in maner the strength of our land, the sinew of her Maiesties royall gouernment, whom yet he reprehen­deth, both Preachers and people, that they suffer these things.

There are many, I am sory to see it, and I must con­fesse it, whom this vanitie hath led aside, many that do reuerence and admire this mans doings, vnto whom what greater euill could a man wish, then as he sayd of a couetous man Vt diu viuat: so to them none other greater then this, that with their owne mouthes they [Page]should lay open their owne reproch?

The euill man out of the euill treasure of his heart bringeth out euil things: and who so priuily slandreth his neighbour, him will I destroy, saith the Lord.

Michael the Archangel contending with the deuil about the body of Moises, gaue no reuiling speeches, but said, The Lord reprooue thee.

Neuer did any godly man write or speake on this maner. None of the fathers of the primitiue Church e­uer delt in this sort, no not with most damnable here­tikes. None of the most wicked heretikes vsed such re­prochfull taunts against the fathers. It cannot proceed from Gods spirit, to lay open Gods children to be de­rided of Gods enemies. No man that by reading of ho­ly scriptures, praying, or meditating, talketh with God, can speake with a spirit so void of God.

O holy Patriarchs, Prophets and Apostles, holy bi­shops. Martyrs, Confessors, haue ye so wonne king­doms to Christ, conuerted nations, planted faith?

Is this, to reuile our brethrē, to make a scorne of the Lordes ministerie, to haue all our speech powdered with salt? Is this to minister grace to the hearers? Is this to edifie the Church? Is this to beare one anothers burthen?

In this lauish and vncharitable reproching of fathers and brethrē, I must say to them as Seneca in an epistle, saith, Similes sunt canibus rabidis qui plusquam exigit fames mordent: They are like vnto mad dogs that bite more then their hunger or necessitie requireth.

It is notably said of Ierome in his 3. apologie against Ruffinus, in a matter of farre lesse inconuenience then this is, wherein Ruffinus delt in respect of Martine mo­destly and charitably. Quid necesse est in multorū scandala [Page]ruinam (que) proferri, quae secretò corripere valeas aut emenda­re? What needeth it to haue things spread abroad to the offence and fault of many, which thou maiest se­cretly either correct or amend? Of this man I will say, as sometime Seneca lib. 14. epistola 95. said of Marius, Quid tu Caium Marium semel consulem (vnum enim consu­latum accepit, caeteros rapuit) &c.

What mooued Caius Marius who was once cho­sen Consull (for in the rest they chose not him but hee chose them) to pursue the Teutonikes and the Cym­brians, and to follow Iugurth through the deserts of A­frica, and to vndertake so many perils & dangers? Was he (thinke you) mooued thereunto by any instinct of vertue? Marius exercitū, Marium ducebat ambitio, Marius led the armie, but ambition led Marius, saieth he.

In like maner, if you aske what hath moued Martine to this so great boldnesse, whether there hath therein appeared any sparke of vertue? I answere, Martinus po­pulum, Martinum ambitio ducit, Martine leadeth the peo­ple, but ambition or perhaps auarice leadeth Martine. As that wretch burned Dianaes temple to make him­selfe famous: and as he ouerturned Omnia iura diuina & humana, propter eum quem ipse sibi opinionis errore finxerat principatū, as Cicero saith, to make himselfe great, ouer­threw all the lawes of God & man: so this mā to satiffie his owne opiniō, careth not though he do coelum & ter­rā miscere, ouerturn all estates neuer so wel established.

It is a spice of singular enuie, nay of impietie, to en­uie the church, that kings haue bene her nourishing fa­thers, and Queenes her nursing mothers, that kings haue ferued the lord, that they haue kissed the sonne, that is, that they haue done all things for the Church, and the aduancement of the ministers thereof.

Is thy eye euill, because I am good? Chrysostome in his 31. homilie on the first to the Corinthians, prooueth that enuie is worse and more hatefull, then couetous­nesse the roote of all euils. The couetous man (saieth hee) reioyceth when hee gaineth: the enuious man when another looseth, hee counteth it to goe well with him, when it goeth ill with others, measuring his owne felicitie by other mens miseries: a fruitlesse drone pining at others profitable labors: Expressa quae­dam Sathanae imago, a very liuely image of Sathan.

But as Ioseph the more he was enuied, the more the Lord prospered him: and the more Moises and Aaron were maligned, the more the Lord wrought for them: and the more Iob was humbled, the more the Lord ex­alted and restored him: so this fruit will come of these foes, that the more they shal set themselues against the Church, and seeke to vndermine it, so much the more the Lord will strengthen and confirme it.

What grieueth it thee (saieth Chrysostome) that thy brother hath receiued a spirituall or temporal bles­sing? but of whom hath he, I pray thee, receiued it? hath he it not from him from whom euery good and perfect gift descendeth? hath he it not from God aboue? bee angry then with him who hath giuen it, not with him that hath receiued it.

Grieueth it Martine, that the Lord hath in so large a measure blessed his Church, that as yet there re­maine some steppes, some monuments of kingly and gracious liberalitie, that at this day our most graci­ous soueraigne (whom God long preserue) her faith­full Senate of elders laie not open all things to the rashenesse and temeritie of some? let him bend his anger agaynst GOD, in whose handes Princes [Page]hearts are, a gainst the prince, against the state, for that they suffer not the Church to bee a praie vnto their teeth.

Regalius est addere quàm adimere, it is a more royall thing to adde then to take away.

Sooner may one rakehell burne Dianaes temple to ashes, then all the princes of the world build it vp a­gaine. In Phisike the methode to kill, is easier then to cure. It is a rule in Aristotle, Facilius destruere, quàm con­struere. Easier it is to pull downe then to set vp.

I may well in this matter say as it is reported, that Agesipolis once did: vnto whom when one reported as a strāge thing, that Philip king of Macedonie had in a few daies space taken, and sacked, and rased Olinthus a most famous citie, and had either slayne or sent into banishment all the citizens, and had made a miserable spectacle of so renowmed a place: Atqui, per deos inquit, but I sweare by the gods saith this heathen man, that Philip king of Macedonie, although a greatking and a mightie conqueror, yet can hee not in a farre longer time, no not in many yee res build such a citie as Olin­thus was.

Let Martine brag of his thousands, of his good suc­cesse, in deed of his owne shame: yet shal he not in ma­ny yeres, nay not in many ages, erect such a state, build such temples as this before your eyes is, endow them with such possessions, prepare such recompences for learning and learned men.

If his plat might take place, he might then say, Eccle­siam inueni auream, relinquam aeream, I haue found the Church of gold, I will leaue it of brasse: or, I found it of Marble, I will leaue it of Bricke, I found it co­uered with Lead, I will doe as Dyonisius did with [Page]Aesculapius, in taking away his golden cloke, I will thatche it with broome, it is lighter in the sommer, & warmer in the winter.

If this mans counsell might be heard, I will say as Cicero saith in another case, Rempublicam saith he, but ecclesiam say I, quae nunc aliqua est nullam haberemus, wher­as nowe by Gods great blessing, and her Maiesties gra­tious fauour, wee haue a Church, wee shoulde then haue none at all.

Let no man obiect to me and my brethren, while we followe this argument, that of Demetrius the siluer Smith, Great is Diana of the Ephesians: for we herein cō ­municate not with flesh and blood. Many of vs haue one foote in the graue, and al our life ought to be a me­ditation of death: this wevrge, that the Church pos­sessions, Christes patrimonie, is not as they desire, be­ing so bountifully bestowed, so gratiously protected, so wickedly to be pulled downe, and scattered abroad.

If it be euill spent by some, it is their fault that abuse it: and if some fewe be faultie, why should all be puni­shed?

Euen in the best times, there haue bene euil Priests.

S. Hierome on the sixt to the Ephesians, on these wordes: Fathers, prouoke not your children to wrath, but bring them vp in discipline, willeth Bishops and Priestes diligently to reade that place, who bring vp their sonnes in secular learning, and cause them to reade wanton comedies, and to sing filthie rimes, and per­aduenture, such as they maintaine with the Church re­uenewes.

Eli the Priest was himselfe an holie man: but be­cause he brought not vp his children in discipline with due correction, he fell backward, and brake his necke.

And a litle after in the same place: If the Apostle require of the Ephesians, of Laye men, and of such as were conuersant in the affaires of the world, to bring vp their children in discipline, and in the feare of the Lorde: what may wee thinke he requireth at the Bi­shops and Priestes hands, of whome he writeth to Ti­mothie, that their children must be brought vp in obe­dience and all honestie? and repeating the same to Titus, he saith, A Bishops children must be faithfull, not rio­tous, not disobedient, and (as though the childrens offen­ces were to be imputed to their fathers,) he addeth: coniunctionem causalem, a coniunction causall: oportete­nim Episcopum, &c. For it behoueth a Bishop to be without crime, as the steward of God, and concludeth thus: Non est ergo sine crimine Episcopus, cuius filius non fuerit subdi­tus, aut in accusatione luxuriae. The Bishop therefore is not without fault, whose sonne is either disobedient or dissolute.

Be it that some such there are, that feede themselues and not the flocke, some wicked, irreligious, accomp­ting gaine godlines, that haue made the house of God a denne of theeues, that are but spots in our feastes: yet, the Lord be praised, the Lord hath his, that watch ouer Sion day and night, that weepe for her, that pray for her, that preferre Hierusalem in all their mirth, that goe in and out before Gods people, that giue due foode in due season, that care for the soules commit­ted to their charge, as men that must giue a strict ac­compt to the searcher of hearts and reines.

This land had some times euil Iudges and Iusticers, that turned iudgement into wormewood, and iustice into gall.

There was at Rome a proude Tarquine for their [Page]king, yea this nation hath had tyrants: what then? Li­uie saith of Rome, regale ius non regni, sedregis vitijs a­demptumest: the kinglie power was not taken away for the fault of the kingdome, the manner of gouernment, but for the kings faults.

Tertullian de praescriptione aduersus haereticos, Quidergo si Episcopus, &c. What then if a Bishop, if a Deacon, if a widowe, if a virgine, if a Doctor, if a Martyr, fall from the faith? shall heresies seeme to haue the victo­rie? ex personis probamus fidem, an ex fide personas? Doe we approoue the faith by the persons, or the persons by the faith? let them flie away, chaffe of light faith, with euery blast of tentation, the Lordes corne shal be put vp farre the cleaner into the Lordes garner. Iudas the Treasurer became a traitor, Philetus, and Her­mogenes, Phigellus, and Hymeneus forsooke Saint Paule.

S. Augustine saith well in Psal. 131. Nonperijt frater­nitas propter eos qui profitentur quod non sunt: the brother­hood perisheth not for them that professe that which they are not.

Chrysostom hom. 4. de verbis Esaiae, Vidi Dominum, Quū videris Sacerdotem indignum, ne traducas sacerdotium, Iu­das proditor fuit, verùm ob id non accusatur ordo Apostoli­cus, nec crimen est sacerdotij, sedanimi. When thou shalt see an vnworthie Priest, accuse not his calling: Iudas was a traitor, yet was it not the fault of the Apostles order, it is the fault of his minde, not of his ministerie.

As water that runneth through a woodden or a lea­den pipe, neither washeth away the furrednes of the pipe, nor defileth it selfe, but watereth the garden whither it goeth, and maketh it fruitfull: and as the Sunne beames shine through many lothsome places, [Page]and yet neither can purge the place, nor the place pol­lute them; euen so the word of God may be fruitfull to others, when it is fruitlesse in him that teacheth o­thers: it may be a whetstone to giue an edge, or a trum­pet to stirre vp, when yet we may be as dull as stones, as heauie as lead: and therefore the Apostle praieth that when he hath taught others, he may not him selfe be found blame worthie.

Good corne is not the woorse for a patched sacke, nor bad wine the better for a golden cuppe. No man refuseth golde for the drosse that is mixed with it, nor roses for the thornes that growe among them. What if Saule be among the Prophets? What if Iudas be a­mong the Apostles?

If the like measure might be vsed against any estates, against the nobilitie of this land, the iudges & gentle­men, and you the Citizens of this citie, for the preten­ded faultes of some fewe to ouerturne the state of all, who might promise him selfe one howers securitie? and we are some part of the bodie.

But I doubt not, but as England hath heretofore had many notable men, most worthie martyrs, whom not England onely, but all Europe doth for many ex­cellent giftes of God admire: so I doubt not, but at this day there are many Abrahams, Phineeses, Noahs, Loths, Peters, Paules, euen seuen thousands, that is to say, innumerable, who neuer bowed knee to Baal, and would, notvvithstanding all those calumniations, ac­compt all as drosse to vvinne Christ, and let them en­ioy Gods blessings in his Church.

I am sorie that I haue occasion to carrie you thus a­long vvith this discourse: but I must ansvvere as Ter­tullian in another case said: Conditio praesentium tempo­rum [Page]prouocat hanc admonitionem nostram, the estate of these times prouoketh this our admonition.

The second part.

The second thing that I noted in the Apost [...]s words was, that there should be a mutuall care, Let the mem­bers haue the same care one for another.

Al the members in the bodie haue one and the same beginning, all one and the same substance, and none can doe well, if any one doe amisse: if one perish or pu­trifie, it infecteth first the next, and so in time anoieth all: or if any one in a common calamitie deny helpe to another, all thereby are brought into danger: euen so among Christians, let no man suppose, that his bre­threns cause appertaineth not vnto him, but as the mē ­bers of the bodie, the inferior serue, the superior rule, euery one careth for, and regardeth another: so in the Church, so in the common wealth, let the highest and lowest, and all agree, and consent to the good of all.

As in the bodie, without the mutuall consent of the members, neither all, neither any of them, can be long in health, or continue without griefe: so in the Church, without a mutual care, a mutual concord, nothing can succeede to the good of the Church, or the increase or aduancement of the cause or kingdome of Christ, or a­ny member thereof.

Let the members haue the same care. A speech of great Emphasis, euery word carying his iust waight. First the name of the members teacheth obedience to the head, care for all the rest, loue to all the rest.

Let the members care. Let no man thinke his bro­thers matters not to appertaine vnto him.

Let the members not only haue a care, but the same [Page]care, let the members haue the same care, let there be no distraction or separation of mindes.

This place requireth, that they who are in the Church and common wealth, the chiefe should haue good respect to them ouer whome they are placed, e­uen of the meanest: and that they whom the Lord hath not exalted to so high place, should in the Lorde obey their rulers: that as the bodie then prospereth, when all the members agree together: so they all shall pro­sper, when they growe vp as one man in Christ Iesus, which is the head ouer all, in all, and through all.

It is a great mischiefe and present danger to the bo­die, if the members care not one for another: but it is farre greater, if they rise one against another if they fight one with another.

There is a notable historie in Esdras, of them that builded the Temple. Wee (say they) will builde, and we alone will builde, and wee will builde together: as if they would say, Wee all couet, we all care for, wee all as one desire the speedie building of the Lordes house.

Apocal. 12. Michael and his Angels al fight against the Dragon, all as one, all desire the same victorie, all set vpon the same enemie. Virtus vnita fortior, force vnited is the more forcible.

This teacheth vs thus much, that all must concurre together, that all must labour together, that all must care together. Art thou a member? care for the bodie: carest thou not? thou bringest the bodie into danger, and shewest thy selfe an euill member.

All the souldiers of Iesus Christ must prepare them selues to fight vnder the banner of Christ, to fight the Lordes fight, to put on the whole armour of God, that [Page]they may resist in the euill day. For as none is crow­ned but he that striueth, and as none obteineth the goale, but he that runneth, and as no man receaueth the pennie, but he that laboureth in the vineyard, nei­ther doth any raigne with Christ, but such as suffer with him: so except the members care, and haue the same care, they shewe themselues not sound members of that bodie, whereof Iesus Christ is the heade. God hath so mixed all things in this worlde, that nothing, that no estate can stand by it selfe. Tum tua res agitur pa­ries cùm proximus ardet. Then is thy matter in hande, when thy neighbours house is on fire.

The husbandman ploweth not, soweth not for him selfe alone: the seafaring man saileth not for himselfe: the souldier fighteth for his king and countrey, not for his owne cause: the marchant aduentureth for forreine commodities, but not for himselfe alone, but for o­thers also. Nemo sibi nascitur, no man is borne to him­selfe, no man may liue to himselfe.

The king ruleth not for his owne, but for others cō ­modities.

The preacher preacheth not for his owne, but for o­thers edifyings.

It was a lawe among the Lacedemonians, as I take it, that if any thing were stollen from any man, his next neighbour should make it good, and that because he had not greater care of his neighbours safetie.

The time suffereth me not to shewe how farre off all estats almost are, from this regard one of another.

If we consider how that many that are the heads and greatest, eate vp the poore as bread; grinding their fa­ces: howe some ioyne house to house, as though they would dwell alone vpon the lande: howe they nestle [Page]themselues, as high as Eagles, & (as the Prophet saith) call their houses by their owne names: how you of this citie haue with vsurie eaten vp many ancient families, the fat of the lande, and by your Monopolie haue al­most ouerthrowen all your sister cities, turning the common wealth to your owne priuate commoditie: what may we say, thinke you? that there is a mutuall care? nay rather, neither faith nor trueth, nor loue left among men.

All which duely weied, we shall appeare, first scant to be members, or if wee be members, scarce caring members: or if we care, we care not idem, we haue not the same care.

It was notably said of Agesilaus, that citie that hath this care, although it haue no walles, yet hath it stron­ger walles, then walles of brasse: and where this regard is not, although the walles be of brasse, yet are they as weake as paper.

Magistrates, ministers, the highest, the learnedest in the church & cōmon wealths cause, must all concurre.

The cutting off of the least part in the bodie, doeth not onely bring a deformitie, but a detriment to the whole bodie.

Chrysost. hom. 30. in 1. Cor. 12. Those members of the body which are but meane, and seeme to haue litle vse, yet being taken away, disgrace the whole bodie: quid e­nim capillis vilius? what is more vile then the haires? yet shaue them either from thy eie lids, or frō thy brovves, thou shalt not onely disfigure thy face, but hinder the sharpnes of thy sight. Cut off the nose, let but one foote be lame: the vvhole bodie is maimed, though it be but the vvant of one member. Cut off one finger, nay but the litle fingers naile, thou shalt finde the rest lesse able [Page]to doe their vvorke.

There is a notable treatise of S. Augustine in his 50. homilies, homil. 15. of the maner how we should loue one another. Consider (saieth hee) and marke what is done among vs, euen naturally how euery member ca­reth one for another. Ecce, spinam calcat pes, Behold, the foot striketh against a thorne. What is so farre off from the eie as the foote? farre distant in place, yet neere in affection: the thorne pricketh but in one and that a li­tle place, and yet see the backe bone boweth it selfe, the eyes search, the eares hearken, if any can giue help: the hands handle most tenderly, and although the eies, the eares, the heart, the head, the hands, and all be wel, yea the foote it selfe, euery where sauing where it is pricked: yet heart, eyes, eares, hands and all, although they be not hurt, yet haue a mutuall care to cure and comfort the part grieued, though it be but the litle toe.

Mutuis auxilijs stant omnia, All things are maintai­ned by mutuall helpes.

Gen. 13. When Abraham heard that his nephew Loth was taken and caried away of the fiue kings that made warre against Sodome, he prepared himself with 318. borne and bred vp in his house, and pursueth the enemies, slaieth the kings, and recouereth and resku­eth Loth and all his substance.

In the 10. of Iosue when Adonizedek king of Hie­rusalē, Hoham king of Hebron, Piraking of Iarmuth, Iaphia king of Lachis, Dabir king of Eglon, make war against the Gibeonites, for that they had ioined them­selues to Iosue, who had deuoted himselfe vnto the Lord: then ought Iosue as a feeling member, to send succour to them of Gibeon, to pursue the enemies: the Lord will shut them vp in a caue, Iosues souldiers shall [Page]set their feete vpon their necks, Iosue sha and hang them vp vpon siue trees, vntill the Euening. Abraham, Iosue, al that feare God, must set themselues agaynst idolaters, Gods enemies.

In like maner, if we bee liuely members vnder our head Christ Iesus, let vs not onely haue a care, but the same care with them.

Wherefore it is most honorably done of her Maie­stie, while the Pope and Spaniard, and all the Leaguers bend themselues against our neighbour king, because he hath set himselfe to seeke the Lord, and to aduaunce his trueth, to assist that Iosue: and we as members are to pray, that the Lord may abate the edge of the ene­mies sword, and graunt him victorie in the daie of battell.

In the first of Iudges, Iudah sayd vnto Simeon his brother, Goe vp with mee into my lot, that wee may fight against the Chananites, and I will goe vp with thee into thy lot also: as if hee should confesse them­selues being seuered, to bee vnable to match the Cha­nanites, but if either would take care of other, eyther helpe other in his lot, that then there were hope of happy victorie. O that those things might take deepe roote in our hearts, that Iudah would helpe Simeon in his lot, and Simeon helpe Iudah in his lot: if Christian princes abroad, and wee as brethren at home, would helpe one another, wee should with ease ere this haue subdued all the Chananites.

If ye of the laitie would fauour the ministerie; If we of the ministerie would painfully preach to, and pray for you of the laitie; If we would helpe you in your lot, and you helpe vs in our lot: surely Gods glory would be much more promoted, and our comfort on both [Page]sides farre the greater: where this care taketh place, all things prosper.

It is truly said of him, Concordia res paruae crescunt, dis­cordia maximae dilabuntur, by concord small things in­crease, by discord the greatest are soone wasted.

Seneca reporteth in an epistle of his, that M. Agrip­pa a famous man was woont to say that hee did owe much to this sentence: Hac se aiebat & fratrem & ami­cum optimū factum, for that hereby he said he was made the best brother, and the best friend.

If an heathen learned thus much by the light of na­ture and humane philosophie, what ought wee to say, who haue bene taught as the trueth is, and haue tasted how sweete the Lord Iesus is?

This may teach vs (as the Apostle saith) one to sup­port and helpe another, one to edifie and build vp ano­ther, if it be possible, and as much as lieth in vs, to haue peace with all men, one to beare anothers burdens, that so we may fulfill the law of Christ.

S. Augustine in his booke of 83. questions, and in the 71. questiō, expounding these words, Beare one anothers burden, citeth out of Plinie a storie of the Hartes, which when they passe ouer the sea to any Island to pasture, doe on this sort order themselues, that they beare the burthen of their heads, by reason of the weight of their hornes, one vpon anothers backe, so as euery one that commeth behinde, doeth thrust out his necke and laie his head on him that goeth before: and because hee that leadeth the rest, hath none vpon whom hee may rest his head, Vicibus id agere dicuntur, &c. they are said to do it by courses: so as that he being wearied with the weight of his hornes, doeth cast a­bout, and commeth after all, & into his place the next [Page]succeedeth, whose head he did beare when hee led: so one bearing anothers burthen they passe the sea, vntill they come to firme land.

If nature haue thus taught wild beasts, what ought, not naturall men or philosophers, but Christians who haue after another sort learned Christ, to doe?

If Harts doe so agree, and so one support and beare anothers burthen, and that in the middest of the sea, a­mong the raging waues: if there one forsake not ano­ther, but all alike, the greatest as well as the least, yeeld to those mutuall seruices, and that onely for a litle pa­sture sake: what ought we to doe, who floting in this sea of miseries, yet looke for a citie hauing a foundation, for better foode, the ioyes prepared for the iust in the land of the liuing?

Thus it succeedeth euery where not onely among Christians and naturall men, but euen among the beasts of the field, while there is a common care one for another.

I might here take iust occasion to speake against ci­uill dissention, where none careth for other, but euery one seeketh to destroy and supplant another.

While the two eyes of Greece, Athens and Lacede­mon, were either agaynst other, neither caring for o­ther, they both felt the smart, and Greece became a praie to the enemie. While Hanno and Hanibal en­uied either other, neither caring for the good estate of Carthage, Carthage came to her confusion.

While the two brethren Etheocles and Polinices, contended about the kingdome of Thebes, neither re­garding the one the other, nor the good state of the kingdome, they both lost themselues, and that they fought for.

While Aristobulus and Hircanus contended for the kingdome of Hierusalem, forgetting that they were brethten, or that it was the holy citie, or that there was the holy temple, the temple of the Lord, Hierusalem is made a praie to the Romans power.

Iosephus reporteth, that not the famine within, which was such that Marie the daughter of Eleazar did eate her owne child, nor the sword without, did so much harme to them, and good to the enemies, as the con­tentiō of the brethren & the mutinie of the multitude.

It is notablie sayd of Plutarch, In praeceptis politicis, Nullum in medio reliquit fortuna certaminis praemium.

There is an excellent storie in Liuie, lib. 1. decad. 1. to this purpose woorth the marking. There was between the Romans and the Albans deadly fued, such as no way might bee ended but by dint of sword: on both sides great preparation, and whē both armies had now as it were pitched the field, and set their battell in or­der, and were now not farre distant the one from the other, euen readie to ioyne battell, and to encounter together, whereof was sure to follow much bloodshed that might threaten the ruine of both kingdoms: Me­tius Suffetius generall of the Albanes, goeth to king Tullus, to whom he speaketh on this wise: Let Tullus king of Romans vnderstand thus much, that the He­trurians, a people mightie by sea and land, enuie vs both, and onely looke while wee spoyle one another, Vt nobis bello exhaustis, & Roma, & Alba potiantur: that when we shall haue dispatched one another, they may make a praie of Rome and Alba. Let vs therefore thinke of some other way, that so great a slaughter may not happen to both nations, Tullus receiueth the condicion: and by chance there were in either ar­mie [Page]three brethren, three of Rome, three of Alba, three Horatians, three Curiatians, neither vnlike in age or abilitie. The condition is, that these three of either side should end the matter, Et ibi imperium fore, vnde victo­ria fuerit, that there the soueraigntie & empire should be, where the victorie was. The kings on both sides encourage their champions, shewing that in their ver­tue and prowesse depend the estate of their gods, their kings, their countries, and their parents, that on them were cast the eies of the whole armie. The trumpets sound, the champions on both sides with might and maine grapple together, although not with the strength, yet with the courage of both armies: none of them nowe regarded his owne estate, for that on them depended the good estate of Rome, of Alba, the religion of their Gods, the soueraigntie of their king, the safetie of themselues and countrey. The glittering of their armour, the clashing of their swordes, the di­stilling droppes of blood kept the Romans and the Al­bans Spem inter metúmque, betweene hope and feare. At the length two of the Romanes fell downe dead, and the three Curiatij were sore wounded, the third Roman being not once touched: who seeing himselfe vnable to encounter three, Fuga sibi consulendum puta­uit, determined to take himselfe to his heeles: which they beholding, follow him as fast as euer they can, and as their woundes would giue them leaue: and while euery one did as it were burne with desire of glorie, forgetting their owne feeblenesse, their bre­threns woundes and weakenesse, they did not as mem­bers of the body hold together, but as they were of the more strength, did runne the faster, and so for­sooke their brethren: which when the Roman once per­ceiued, [Page]seeing them a good way asunder, he suddenly turned backe, and killed him that was next, wounded before and wearied, before the second could succour him, and the second also, before the third could rescue him: there now remained onely one-to one, and of the Albans he that came lag, most wounded, most weari­ed, euen cleane spent. Here was great inequalitie, great oddes. The Roman vntouched, imbrued in blood, puf­fed vp with victorie, Behold (saieth hee) here lie thy brethren dead, and so thrust him through that was scant able to hold his shield.

True it is, that we of Alba haue had a long contenti­on with the Romans: we haue perhaps of three slayne two, that is the greater part, yet so, as we are all woun­ded: and although we bee all yet left aliue, and haue but one Roman to encounter withall, yet if in pursuit of him, wee hold not altogether, but runne stragling, euery man as the heate of his affections carie him, as did these Curiatij, if he may once deuide vs, he will de­stroy vs, although three to one, yet if the mans polli­cie, may separate vs, it is not credible how easilie hee will ouercome vs. Thus are those three euery one not caring for anothers safetie, as no good members of Alba, causers of their owne slaughter, and of the per­petuall subiection of their countrey to the Romans. Shall I apply this to our selues, how we in the chase of this Roman are diuided? Or shall I shew how we haue now for many yeeres left folowing after him, & being all wounded by him, haue fallē to fighting, nay to woū ­ding, nay to killing one of another, shething our swords in our brothers bowels? O my brethren, that the mem­bers would haue the same care! O that we would seeke those things which belong to the peace of Hierusalem!

It is a fable, but hath a morall, that the Mouse and the Frogge did so long contend for the masterie of the marrish ground, vntill the Kite in their contention caught vp both. The Lion and the Beare fell at one time on a yong Colt: either claimeth the praie to bee his: the lion alledgeth his soueraigntie ouer the beasts: the Beare pleadeth his strength, neither is content to deuide with other: they both fight so long, vntil being wounded and wearied, they are enforced to lie downe to take breath: then the Foxe, who all the while lay be­hind a bush to behold their fight, to both their griefes tooke the whole praie from both.

Aristotle in his 9. booke De historia animalium, wri­teth of the Cibind and the Eagle, that they doe so ve­hemently contend and striue, that oftentimes clasping together in the aire, they fall downe vnto the earth, and are taken vp aliue of sheepeheards: and that the Cranes in like maner fight so eagerly, that they will ra­ther abide to bee taken vp of men passing by, then to leaue off.

It was a heauie iudgement of the Lord agaynst the Madianites, who came in number as many as the gras­hoppers are, or as the sand in the sea shore against Ge­deon: and against the Philistines, who in like maner came against Saul: and against the Ammonites and Moabites, and the inhabitaunts of mount Seir, who came against Iehosephat, that euery of them forget­ting their enemie against whom they waged battell, should euery one slay another.

Let vs (beloued in our Sauiour) consider with our selues, that most mightie nations, most valiant people, most flourishing Cities, Greece, Carthage, Thebes, and Hierusalem, for want of this due care, by this one [Page]mischiefe of dissenting among themselues, to haue come to an vtter ouerthrow: on the other side, Abra­ham with 318. agreeing together, to haue deliuered his nephew Loth, and to haue killed the fiue kings: and Iosue, with an handfull in respect, to haue ouercome fiue mightie princes, with all their power.

It is well said of Seneca, Auxilia humilia firma con­sensus facit. Small helpes by consent growe mightie.

If wee haue the courage of Lyons, the strength of Beares, yet if we contend about our pray, the Foxe will deceaue both.

If wee haue the eies and winges of Eagles, or the strength of the Cibind or Cranes, that we dare fight in the aire, yet shall wee be taken vp by sheep heards, by them that passe by. What? are we either more, or migh­tier then the Madianites, Ammonites, Philistims, or Moabites?

It was a great plague that the Lord laid vpon them, that euery one of them should be anothers slaughter man.

Be it that there be two Romanes already by vs van­quished, it may be that there is yet one left vntouched: if he can separate vs, surely he will destroy vs, for wee are already wounded: but what if wee who are woun­ded wound one another?

Nestor perswading Achilles and Agamemnon to concord, vsed this reason, For that otherwise Priamus and his sonnes would laugh at their variance. In like manner, Priamus of Rome, and his sonnes, our sworne enemies, seeing our hostilitie in bookes, in reprochfull taunts, and slaunderous libets, laugh at it, and cry ouer vs, There, there, loe so would we haue it.

It was wisely said of Socrates, as Xenophon repor­teth, [Page]that without mutuall care and concord, neither could any citie be well gouerned, nor any house quiet­ly inhabited.

Sixe things there be which my soule hateth, saith the Lord, and the seuenth my soule detesteth: namely, him that soweth discord among brethren.

He doth iniurie to Christ, that setteth Christians at contention. Wherefore if this, namely the members not to care for the members, not to haue the same care, hath brought confusion to most mightie nations. If it make vs a laughing stocke to our enemies: if it shewe vs not to be the sonnes of God: if he be not onely ha­ted, but accursed, that setteth debate betweene bre­thren: If euery kingdome or house deuided within it selfe, shall come to destruction: If when we bite one a­nother, we shall be consumed one of another: let vs haue brotherly loue among vs, brotherly care one for another.

Salomon saith, that a brother that is holpen of his brother, is as a strong or well fenced citie.

Ecce quàm bonum, & quàm iucundum est, habitare fratres in vnum. First Ecce, beholde, with an admiration, and then, howe good, and howe pleasant a thing it is, bre­thren to dwel together in vnitie! not contented as you see, to say, It is good, or it is pleasant, but beholde, how good and howe pleasant it is. Many thinges are good that are not pleasant, as affliction, and the like: and ma­ny things pleasant that are not good, as the bread of wickednes: but brethren to dwell together in vnitie, is, Beholde how good and how pleasant, &c.

S. Austen on this Psalme saith: Ita dulcis est sonus, vt qui psalterium nesciunt, ipsum tamen versum cantent. The sound (saith he) of Ecce quàm bonum, & quàm iucundum [Page]est, habitare fratres in vnum, is so sweete, that they who knowe not the psalter, yet sing the verse.

The summe and conclusion of this point is, that we loue one another: Thereby shall all men knowe (saith our Sauiour,) that you are my disciples, if ye loue one another, as I haue loued you.

Owe nothing to any man, but this, that ye loue one another.

For in Christ Iesu, neither circumcision auaileth any thing, neither vncircumcision, but faith that worketh by loue.

The ende and fulfilling of the lawe is loue.

Let vs therefore not loue in worde or tongue, but in deede and trueth: with a loue without dissimulation, with such a loue, swill couer the multitude of offences.

It was the Apostles ioye, which he by many obte­stations besought them to fulfil, to be like minded, and as here is required the same care, so there the selfe same loue. Phil. 2.

Let vs therefore (as the Apostle saith to the He­brues) consider one another, to prouoke to loue, and to good workes.

I might speake, and so had purposed, much more to this sence: but the time hath so ouertaken me, that I must referre that, as also the third part of mutuall compassion, and the application: Yee are the bodie of Christ, and members for your part, to your Christian consideration. Onely this I wish you all consider, that as in the griefe of the bodie, the very heart sigheth, the cies shead teares, the head aketh, the stomacke refu­seth foode, the whole bodie is made feeble, though it be but the griefe of a finger, or of a toe: so in the church there ought to be a sympathie, and fellowe feeling, to weepe with them that weepe, to reioyce with them that reioyce.

Who is weake (saith the Apostle) and I am not weake? to remember them that are bound, as bounde with them.

It is most aptly saide of Chrysostome to this sence, hom. 35. in Matth. Doeth thy brother suffer trouble or losse? if thou be sorie for him, thou art placed as a mē ­ber in the bodie of the Church: if thou sorow not, if thou suffer not, thou art cut off, and peraduenture thou therefore sorowest not, because thou art cut off. Tam­diu dolet membrum, quamdiu in corpore continetur: si autem abscissum fuerit, nec dolere poterit, nec sentire. The member so long grieueth, as it is conteined in the body: but be­ing cut off, it hath neither sorowe nor sence: and so e­uery Christian that contemneth his brother, Quia iam est alienus à corpore, ideò affectum charitatis non tenet in cor­de. Because he is nowe a stranger from the Church, therefore he holdeth not the affection of charitie in his heart.

This your Sympathie and commiseration should shewe it selfe in releeuing your needie brethren. in hel­ping and succouring the poore maimed souldiers, in aiding and assisting your afflicted brethren in Fraunce and Flaunders for the Gospels sake.

Nowe is the time when Pharaoh of Rome, Sena­cherib of Spaine, Rabsace of Flaunders, in their pride set themselues against the Lorde, and his Christ, seeke to displace your dread Soueraigne, (whome let vs be­seech God euer mightily to maintaine) to conquere & subdue this nation to a forraine yoke, to spoile man, woman, and childe, and to make vs all slaues to their Romish and Spanish crueltie.

A heathen man could say, Qui non propulsat cùm potest iniuriam, &c. He that doth not put away force or vio­lence [Page]when he may, is as much in fault, as if he should forsake his parents or his countrey.

Our Sauiour saith, Quod vni existis, &c. What you haue done to one of these for my name sake, you haue done it vnto me: is it true in reliefe of the bodie with foode and raiment, and not in preseruing the body and soule from idolatrie and superstition?

In the 9. of the Actes, Christ saith to Saule, Saule, Saule, why persecutest thou me? Saule persecuted the Christians, not Christ that was in heauen, yet (saith Christ) because he had a compassion with his mem­bers, his Church, that that might be verified which the Apostle here saith: If one member suffer, all suffer with it. Quando minimos meos persequeris, me persequeris. Whē thou persecutest the least of mine, for my name sake, thou persecutest me.

It is saide by our Sauiour, what you haue giuen to one of these, ye haue giuen it to me: for he that giueth to the poore, lendeth to the Lorde: and truely in this case, he that assisteth them that fight the Lordes fight, lendeth vnto the Lord, & it shall be paied him againe, and the Lorde shall deliuer him in the day of trouble.

In which respects, in these daies of the Spanish in­tended inuasions, of the seeking to supplant Christ and his members in our neighbours of Fraunce, ye should not only not murmure at any helpe sent them, or looke to be pressed thereunto by power or authoritie, but freely and chearefully to offer, to make a free will offe­ring to serue the Lord.

The cause is Christes, the enemie ours as well as theirs, and therefore we, aswell as they, should suffer with them.

The king is the Lordes annointed: he is our neigh­bour, [Page]a good neighbour, & such a one as feareth God, that hath from his youth borne the Lordes yoke: the danger great, for that through his sides he shooteth at vs, and by his ouerthrow, making as it were a bridge on his backe, the enemie hopeth for an entrance to vs.

Let vs all therefore in this case, for asmuch as the danger is common, make the care common: let vs not seeke to lay all on her Maiesties backe, whose care, and cost is onely for vs and our safetie, who for Christ and his Gospell sake, for the freedome and libertie of her loyall and louing subiects, to serue the Lorde her God, hath aduentured the wrath and indignation of most mightie and malicious enemies, and hath suffered the most detestable and damnable practises of most vile and wicked wretches. But the Lorde her God, whome she serueth, hath stoode by her, and deliuered her, and they are fallen into the pitte they prepared for others, and haue inherited the reward of blood.

There was a time, when our swordes were turned in­to plowe shares: but the case is nowe altered, we must turne our shares into swordes, and he that hath no sworde, must sell his coate and buy asworde.

Surely as Gods cause against whome they fight, is the principall motiue that stirreth vp those our ene­mies thus to maligne vs: so a second adiuuant cause is, that abundance and plentie, vvherevvith the Lord our God in his mercie, hath so richly blessed vs. Novve as our Sauiour saith, he that vvill saue his life shall lose it: so vvhen Gods cause and our Countries requireth it, he that vvill spare then, shall lose all.

I may say of this kind of men that hoord vp their filuer and gold, that are rich in plate and iewels, and the like, (which these men thirst after) as Aiax once did to [Page]Vlisses, when they stroue for Achilles armour.

Cur spolieris erit, non cur metuaris ab hoste.

So this abundance, nay rather this close keeping of it, when our prince and country may require it, where it rusteth and profiteth not, Cur spolieris erit. It shall be a cause why wee shall be spoiled, not why wee shall be feared.

But I see I forget my selfe and abuse your patience: I must therefore, the time being spent, without repeti­tion end, humbly beseeching the almightie God for his great mercy sake, so to softē our hard hearts, that there be no strife or contention among vs, but that all bitter­nesse may be laid aside, and that, as members, we may all haue a care, and the same care, that if one suffer, all may suffer with it, if one be honoured, all may reioyce with it, that as we are the body of Christ and members for our part, so we may with one mind and one mouth, glorifie God the father of our Lord Iesus Christ. To whom with the holy ghost, three persons in one most glorious Trinitie, one God in Vnitie, might and maiestie, be yeelded all ho­nour, prayse and glory, for euer and euer. Amen.