masters, you that have charge of youth; and give the teachers stipends worthy their pains, that they may bring them up in grammar, in logic, in rhetoric, in philosophy, in the civil law and in that which I cannot leave unspoken of, the word of God. Thanks be unto God, the nobility otherwise is very well brought up in learning and godliness, to the great joy and comfort of England; so that there is now good hope in the youth, that we shall another day have a flourishing commonweal, considering their godly education. Yea, and there be already noblemen enough, though not so many as I would wish, able to be lord presidents, and wise men enough for the mint. And as unmeet a thing it is for bishops to be lord presidents, or priests to be minters, as it was for the Corinthians to plead matters of variance before heathen judges. It is also a slander to the noblemen, as though they lacked wisdom and learning to be able for such offices, or else were no men of conscience, or else were not meet to be trusted, and able for such offices. And a prelate hath a charge and cure otherwise; and therefore he cannot discharge his duty and be a lord president too. For a presidentship requireth a whole man; and a bishop cannot be two men. A bishop hath his office, a flock to teach, to look unto; and therefore he cannot meddle with another office, which alone requireth a whole man: He should therefore give it over to whom it is meet, and labour in his own business; as Paul writeth to the Thessalonians; "Let every man do his own business, and follow his calling." Let the priest preach, and the noblemen handle the temporal matters. Moses was a marvellous man, a good man: Moses was a wonderful fellow, and did his duty, being a married man; we lack such as Moses was. Well, I would all men would look to their duty, as God hath called them, and then we should have a flourishing Christian commonweal.

And now I would ask a strange question; who is the most diligentest bishop and prelate in all England, that passeth all the rest in doing his office? I can tell, for I know him who it is; I know him well. But now I think I see you listening and hearkening that I should name him. There is one that passeth all the other, and is the most difigent prelate and preacher in all England. And will ye know who it is? I will tell you:

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it is the devil. He is the most diligent preacher of all other; he is never out of his diocess; he is never from his cure; ye shall never find him unoccupied; he is ever in his parish; he keepeth residence at all times; ye shall never find him out of the way, call for him when you will he is ever at home; the diligentest preacher in all the realm; he is ever at his plough; no lording nor loitering can hinder him; he is ever applying his business, shall never find him idle I warrant ye And you. his office is to hinder religion, to maintain superstition, to set up idolatry, to teach all kind of popery. He is ready as can be wished for to set forth his plough; to devise as many ways as can be to deface and obscure God's glory. Where the devil is resident, and hath his plough going, there away with books and up with candles; away with bibles and up with beads; away with the light of the gospel, and up with the light of candles, yea, at noon-days. Where the devil is resident, that he may prevail, up with all superstition and idolatry; censing, painting of images, candles, palms, ashes, holy water, and new service of men's inventing; as though man could invent a better way to honour God with, than God himself hath appointed. Down with Christ's cross, up with purgatory pickpurse, up with him, the popish purgatory, I mean. Away with clothing the naked, the poor and impotent, up with decking of images, and gay garnishing of stocks and stones: up with man's traditions and his laws, down with God's traditions and his most holy word. Down with the old honour due to God, and up with the new god's honour. Let all things be done in Latin: there must be nothing but Latin, not so much as Memento homo quod cinis es, et in cinerem reverteris, "Remember man that thou art ashes, and into ashes shalt thou return:" which be the words that the minister speaketh unto the ignorant people, when he giveth them ashes upon Ash-wednesday, but it must be spoken in Latin. God's word may in no wise be translated into English.

Oh that our prelates would be as diligent, to sow the corn of good doctrine, as Satan is to sow cockle and darnel! And this is the devilish ploughing, the which worketh to have things in Latin, and letteth the fruitful edification. But here some man will say to me, what, Sir, are ye so privy of the devil's counsel that ye know all this to be true?-Truly I know him too well,

and have obeyed him a little too much in condescending to some follies; and I know him as other men do, yea that he is ever occupied, and ever busy in following his plough. I know by St. Peter, which saith of him, Sicut leo rugiens circuit quærens quem devoret. "He goeth about like a roaring lion, seeking whom he may devour." I would have this text well viewed and examined, every word of it: "Circuit," he goeth about in every corner of his diocess; he goeth on visitation daily, he leaveth no place of his cure unvisited: he walketh round about from place to place, and ceaseth not. "Sicut leo," as a lion, that is, strongly, boldly, and proudly; stately and fiercely with haughty looks, with his proud countenances, with his stately braggings. "Rugiens," roaring; for he letteth not slip any occasion to speak or to roar out when he seeth his time. "Quærens," he goeth about seeking, and not sleeping, as our bishops do; but he seeketh diligently, he searcheth diligently all corners, whereas he may have his prey. He roveth abroad in every place of his diocess; "he standeth not still, he is never at rest, but ever in hand with his plough, that it may go forward. But there was never such a preacher in England as he is. Who is able to tell his diligent preaching, which every day, and every hour, laboureth to sow cockle and darnel, that he may bring out of form, and out of estimation and renown, the institution of the Lord's supper and Christ's cross? For there he lost his right; for Christ said, Nunc judicium est mundi, princeps seculi hujus ejicietur foras. Et sicut exaltavit Moses serpentem in deserto, ita exaltari oportet filium hominis. Et cum exaltatus fuero, à terra, omnia traham ad meipsum. "Now is the judgment of this world, and the prince of this world shall be cast out. And as Moses did lift up the serpent in the wilderness, so must the son of man be lift up. And when I shall be lift up from the earth, I will draw all things unto myself.”—(John iii.) For the devil was disappointed of his purpose; for he thought all to be his own: and when he had once brought Christ to the cross, he thought all cocksure.

But there lost he all reigning: for Christ said, Omnia traham ad meipsum. "I will draw all things to myself." He meaneth, drawing of man's soul to salvation. And that he said he would do per semetipsum by his own self; not by any

other body's sacrifice. He meant by his own sacrifice on the cross, where he offered himself for the redemption of mankind; and not the sacrifice of the mass to be offered by another. For who can offer him but himself? He was both the offerer and the offering. And this is the mark at the which the devil -shooteth, to evacuate the cross of Christ, and to mingle the institution of the Lord's supper; the which although he cannot bring to pass, yet he goeth about by his sleights and subtil means to frustrate the same; and these fifteen hundred years he hath been a doer, only purposing to evacuate Christ's death, and to make it of small efficacy and virtue. For whereas Christ, "according as the serpent was lifted up in the wilderness, so would he himself be exalted; that thereby as many as trusted in him should have salvation; but the devil would none of that. They would have us saved by a daily oblation propitiatory; by a sacrifice expiatory, or remissory.

Now if I should preach in the country, among the unlearned, I would tell what propitiatory, expiatory, and remissory is; but here is a learned auditory: yet for them that be unlearned I will expound it. Propitiatory, expiatory, remissory, or satisfactory, for they signify all one thing in effect, and is nothing else but a thing whereby to obtain remission of sins, and to have salvation. And this way the devil used to evacuate the death of Christ, that we might have affiance in other things, as in the daily sacrifice of the priest; whereas Christ would have us to trust in his only sacrifice. So he was, Agnus occisus ab origine mundi. "The lamb that hath been slain from the beginning of the world;" and therefore he is called, juge sacrificium, "a continual sacrifice;" and not for the continuance of the mass, as the blanchers have blanched it, and wrested it; and as I myself did once mistake it. But Paul saith, per semetipsum purgatio facta. "By himself, and by none other, Christ made purgation and satisfaction for the whole world."

Would Christ this word, by himself, had been better weighed and looked upon, and in sanctificationem, to make them holy; for he is juge sacrificium a continual sacrifice, in effect, fruit and operation; that like as they, which seeing the serpent hang up in the desert, were put in remembrance of Christ's death, in whom as many as believed

were saved; so all men that trusted in the death of Christ shall be saved, as well they that were before, as they that came after. For he was a continual sacrifice, as I said, in effect, fruit, operation, and virtue. As though he had from the beginning of the world, and continually should to the world's end, hang still on the cross; and he is as fresh hanging on the cross now, to them that believe and trust in him, as he was fifteen hundred years ago, when he was crucified.

Then let us trust upon his only death, and look for none other sacrifice propitiatory, than the same bloody sacrifice, the lively sacrifice; and not the dry sacrifice, but a bloody sacrifice. For Christ himself said, consummatum est. "It is perfectly finished:" "I have taken at my Father's hand the dispensation of redeeming mankind, I have wrought man's redemption, and have despatched the matter." Why then mingle ye him? Why do ye divide him? Why make you of him more sacrifices than one? Paul saith, Pascha nostrum immolatus est Christus. "Christ our passover is offered up;" so that the thing is done, and Christ hath done it, and he hath done it semel, always, once for all: and it was a bloody sacrifice, not a dry sacrifice.

Why then, it is not the mass that availeth or profiteth for the quick and the dead. Wo worth thee, O Devil, wo worth thee, that hast prevailed so far and so long; that hast made England to worship false gods, forsaking Christ their Lord. Wo worth thee devil, wo worth thee devil, and all thy angels. If Christ by his death draweth all things to himself, and draweth all men to salvation, and to heavenly bliss, that trust in him; then the priests at the mass, at the popish mass, I say, what can they draw, when Christ draweth all, but lands and goods from the right heirs? The priests draw goods and riches, benefices, and promotions to themselves; and such as believed in their sacrifices they draw to the devil. But Christ is he that draweth souls unto him by his bloody sacrifice. What have we to do then, but epulari in Domino, to eat in the Lord at his supper?

What other service have we to do to him, and what other sacrifice have we to offer, but the mortification of our flesh? What other oblation have we to make, but of obedience, of good living, of good works, and of helping our neighbours ?