slain from the foundation of the world" (Rev. xiii. 8)], the Lamb that hath been slain from the beginning of the world; and therefore He is called, Juge sacrificium ["A daily sacrifice" (Dan. viii. 11, 12)], 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 saithPer semetipsum purgatio facta [" When He had by Himself purged our sins" (Heb. i. 3)], 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 who, seeing the serpent hung 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 a dry sacrifice, but a bloody sacrifice. For Christ himself said-Consummatum est [“It is finished" (John xix. 30)]. "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 sacrificed for us" (1 Cor. v. 7)], Christ our passover is offered up; so that the thing is done, and Christ hath done it, and He hath done it semel, 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 or the dead! Woe worth thee, O devil! woe worth thee! thou hast prevailed so far and so long that thou hast made England to worship false gods, forsaking Christ their Lord. Woe worth thee, devil. Woe worth thee, devil, and all thine 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 sacrifice they draw to the devil. But Christ it is that

draweth souls unto Him by His bloody sacrifice. What have we to do, then, but Epulari in Domino ["To eat the Lord's Supper" (1 Cor. xi. 20)], 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 ? But as for our redemption, it is done already, it cannot be better. Christ hath done that thing so well that it cannot be amended. It cannot be devised how to make that any better than He hath done it. But the devil, by the help of that Italian bishop yonder, his chaplain, hath laboured by all means that he might to frustrate the death of Christ and the merits of His passion. And they have devised for that purpose, to make us believe in other vain things by his pardons, as to have remission of sins for praying on hallowed beads; for drinking of the bakehouse bowl, as a canon of Waltham Abbey once told me, that whensoever they put their loaves of bread into the oven, as many as drank of the pardon bowl should have pardon for drinking of it. A mad thing to give pardon to a bowl. Then to Pope Alexander's holy water, to hallowed bells, palms, candles, ashes, and what not?

And of these things, every one hath taken away some part of Christ's sanctification. Every one hath robbed some part of Christ's passion and cross, and hath mingled Christ's death, and hath been made to be propitiatory and satisfactory, and to put away sin. Yea, and Alexander's holy water yet at this day remaineth in England, and is used as a remedy against spirits, and to chase away devils; yea, and I would this had been the worst. I would this were the worst. But woe worth thee, O devil, that hast prevailed to evacuate Christ's cross, and to mingle the Lord's Supper. These be the Italian bishop's devices, and the devil hath pricked at this mark to frustrate the cross of Christ; he shot at this mark long before Christ came, he shot at this prick four thousand years before Christ banged on the cross, or suffered His passion.

For the brazen serpent was set up in the wilderness to put men in remembrance of Christ's coming, that like as they who beheld the brazen serpent were healed of their bodily diseases, so they that looked spiritually upon Christ that was to come, in Him should be saved spiritually from the devil. The serpent was set up in memory of Christ to come, but the devil found means to steal away the memory of Christ's coming, and brought the people to worship the serpent's self, and to cense him, to honour him, and to offer to him, to worship him, and to make an idol of him.

And this was done by the market men that I told you of.

And the clerk of the market did it for the lucre and advantage of his master, that thereby

his honour might increase, for by Christ's death he could have but small worldly advantage. And even now so hath he certain blanchers belonging to the market, to let and stop the light of the Gospel, and to hinder the king's proceedings in setting forth the Word and glory of God. And when the king's majesty, with the advice of his honourable council, goeth about to promote God's Word, and to set an order in matters of religion, there shall not lack blanchers that will say, "As for images, whereas they have been used to be censed, and to have candles offered unto them, none be so foolish to do it to the stock or stone, or to the image itself, but it is done to God and His honour before the image." And though they should abuse it, these blanchers will be ready to whisper the king in the ear, and to tell him that this abuse is but a small matter. And that the same, with all other like abuses in the Church, may be reformed easily. "It is but a little abuse," say they, "and it may be easily amended. But it should not be taken in hand at the first, for fear of trouble or further inconveniences, the people will not bear sudden alterations: an insurrection may be made after sudden mutation, which may be to the great harm and loss of the realm. Therefore all things shall be well, but not out of hand, for fear of further business." These be the blanchers that hitherto have stopped the Word of God, and hindered the true setting forth of the same. There be so many put-offs, and so many putbyes, so many respects and considerations of worldly wisdom. And I doubt not but there were blanchers in the old time, to whisper in the ear of good King Hezekiah for the maintenance of idolatry done to the brazen serpent, as well as there hath been now of late, and be now, that can blanch the abuse of images and other like things. But good King Hezekiah would not be so blinded; he was like to Apollos, fervent in spirit. He would give no ear to the blanchers; he was not moved with these worldly respects, with these prudent considerations, with these policies; he feared not insurrections of the people. He feared not lest his people would not bear the glory of God; but he (without any of these respects, or policies, or considerations, like a good king, for God's sake, and for conscience sake) by-and-by plucked down the brazen serpent, and destroyed it utterly, and beat it to powder. He out of hand did cast down all images, he destroyed all idolatry, and clearly did extirpate all superstition. He would not hear these blanchers and worldly-wise men, but without delay followed God's cause, and destroyed all idolatry out of hand. Thus did good King Hezekiah; for he was like Apollos, fervent in spirit, and diligent to promote God's glory. And good hope there is that it shall be likewise here in England; for the king's majesty is so brought up in knowledge, virtue, and godliness, that it is not to be mistrusted but that

we shall have all things well, and that the glory of God shall be spread abroad throughout all parts of the realm, if the prelates will diligently apply their plough, and be preachers rather than lords; but our blanchers, who will be lords, and no labourers, when they are commanded to go and be resident upon their cures, and to preach in their benefices, they would say, "What! I have set a deputy there! I have a deputy that looketh well to my flock, and the which shall discharge my duty." A deputy, quoth he. I looked for that word all this while. And what a deputy must he be, trow ye? Even one like himself. It must be a canonist, that is to say, one that is brought up in the study of the Pope's laws and decrees. One that will set forth papistry as well as himself will do, and one that will maintain all superstitious idolatry.

And one that will nothing at all, or else very weakly, resist the devil's plough, yea, happy it is if he take not part with the devil; and when he should be an enemy to him, it is well if he take not the devil's part against Christ. But in the meantime the prelates take their pleasures. They are lords, and no labourers; but the devil is diligent at his plough. He is no unpreaching prelate. He is no lordly loiterer from his cure, but a busy ploughman, so that among all the prelates, and among all the pack of them that have cure, the devil shall go for my money. For he still applieth his business. Therefore, ye unpreaching prelates, learn of the devil to be diligent in doing of your office. Learn of the devil. And if you will not learn of God nor good men, for shame learn of the devil. Ad erubescentiam vestram dico [“I speak to your shame" (1 Cor. vi. 5)]. I speak it for your shame. If you will not learn of God nor good men to be diligent in your office, learn of the devil. Howbeit there is now very good hope that the king's majesty, being by the help of good governance of his most honourable councillors, he is trained and brought up in learning and knowledge of God's Word, will shortly provide a remedy, and set an order herein; which thing that it may so be, let us pray for him. Pray for him, good people, pray for him; ye have great cause and need to pray for him.

WHAT CARD TO PLAY.

A true and faithful servant, whensoever his master commandeth him to do anything, he maketh no stops nor questions, but goeth forth with a good mind: and it is not unlike he, continuing in such a good mind and will, shall well overcome all dangers and stops, whatsoever betide him in his journey, and bring to pass effectually his master's will and pleasure. On the contrary, a slothful servant, when his master commandeth him to do anything, by-and-by he will ask questions, "Where?" "When?" "Which way?" and so forth; and so he putteth everything in

doubt, that although both his errand and way be never so plain, yet by his untoward and slothful behaviour his master's commandment is either undone quite, or else so done that it shall stand to no good purpose. Go now forth with the good servant, and ask no such questions, and put no doubts. Be not ashamed to do thy Master's and Lord's will and commandment. Go, as I said, unto thy neighbour that is offended by thee, and reconcile him (as is aforesaid), whom thou hast lost by thy unkind words, by thy scorns, mocks, and other disdainous words and behaviours; and be not nice to ask of him the cause why he is displeased with thee: require of him charitably to remit; and cease not till you both depart, one from the other, true brethren in Christ.

Do not, like the slothful servant, thy master's message with cautels and doubts: come not to thy neighbour, whom thou hast offended and give him a pennyworth of ale, or a banquet, and so make him a fair countenance, thinking that by thy drink or dinner he will show thee like countenance. I grant you may both laugh and make good cheer, and yet there may remain a bag of rusty malice, twenty years old, in thy neighbour's bosom. When he departeth from thee with a good countenance, thou thinkest all is well then. But now, I tell thee, it is worse than it was, for by such cloaked charity, where thou dost offend before Christ but once, thou hast offended twice herein: for now thou goest about to give Christ a mock, if He would take it of thee. Thou thinkest to blind thy master Christ's commandment. Beware, do not so, for at length He will overmatch thee, and take thee tardy whatsoever thou be; and so, as I said, it should be better for thee not to do His message on this fashion, for it will stand thee in no purpose. "What?" some will say, "I am sure he loveth me well enough: he speaketh fair to my face." Yet for all that thou mayest be deceived. It proveth not true love in a man, to speak fair. If he love thee with his mind and heart, he loveth thee with his eyes, with his tongue, with his feet, with his hands and his body; for all these parts of a man's body be obedient to the will and mind. He loveth thee with his eyes, that looketh cheerfully on thee, when thou meetest with him, and is glad to see thee prosper and do well. He loveth thee with his tongue, that speaketh well by thee behind thy back, or giveth thee good counsel. He loveth thee with his feet, that is willing to go to help thee out of trouble and business. He loveth thee with his hands, that will help thee in time of

necessity, by giving some alms-deeds, or with any other occupation of the hand. He loveth thee with his body, that will labour with his body, or put his body in danger to do good for thee, or deliver thee from adversity: and so forth, with the other members of his body. And if thy neighbour will do according to these sayings, then thou mayest think that he loveth thee well; and thou, in like wise, oughtest to declare and open thy love unto thy neighbour in like fashion, or else you be bound one to reconcile the other, till this perfect love be engendered amongst you.

It may fortune thou wilt say, "I am content to do the best for my neighbour that I can, saving myself harmless." I promise thee, Christ will not hear this excuse; for He himself suffered harm for our sakes, and for our salvation was put to extreme death. I wis, if it had pleased Him, He might have saved us and never felt pain; but in suffering pains and death He did give us example, and teach us how we should do one for another, as He did for us all; for, as He saith Himself, "he that will be mine, let him deny himself, and follow me, in bearing my cross and suffering my pains." Wherefore we must needs suffer pain with Christ to do our neighbour good, as well with the body and all his members, as with heart and mind.

Now I trust you wot what your card meaneth: let us see how that we can play with the same. Whensoever it shall happen you to go and make your oblation unto God, ask of yourselves this question, "Who art thou?" The answer, as you know, is, "I am a Christian man." Then you must again ask unto yourself, "What Christ requireth of a Christian man?" By-and-by cast down your trump, your heart, and look first of one card, then of another. The first card telleth thee, thou shalt not kill, thou shalt not be angry, thou shalt not be out of patience. This done, thou shalt look if there be any more cards to take up; and if thou look well, thou shalt see another card of the same suit, wherein thou shalt know that thou art bound to reconcile thy neighbour. Then cast thy trump upon them both, and gather them all three together, and do according to the virtue of thy cards; and surely thou shalt not lose. Thou shalt first kill the great Turks, and discomfort and thrust them down. Thou shalt again fetch home Christ's sheep that thou hast lost; whereby thou mayest go both patiently and with a quiet mind unto the church, and make thy oblation unto God; and then, without doubt, He will hear thee.-Sermons on the Card.

B

PRAYER.*

Prayer springeth out of true faith (Rom. x.).— How necessary is the right invocation of God's name, otherwise called perfect prayer, becometh no Christian to misknow, seeing it is the very branch which springeth forth of true faith, whereof, if any man be destitute, notwithstanding he be endowed with whatsoever other virtues, yet, in the presence of God, he is reputed for no Christian at all. Therefore, a manifest sign it is, that such as in prayer are always negligent do understand nothing of perfect faith. For if the fire be without heat, or the burning lamp without light, then true faith may be without fervent prayer. But because, in times past was, and yet, alas! with no small number is that reckoned to be prayer which in the sight of God was and is nothing less, I intend shortly to touch the circumstances thereof.

What Prayer is.-Who will pray must know and understand that prayer is an earnest and familiar talking with God, to whom we declare our miseries, whose support and help we implore and desire in our adversities, and whom we laud and praise for our benefits received, so that prayer containeth the exposition of our dolours, the desire of God's defence, and the praising of His magnificent name, as the Psalms of David clearly do teach. That this be most reverently done should provoke in us the consideration in whose presence we stand, to whom we speak, and what we desire; standing in the presence of the Omnipotent Creator of heaven and earth, and of all the contents thereof, to whom assist and serve a thousand thousand of angels, giving obedience to His eternal majesty, and speaking unto Him who knoweth the secrets of our hearts, before whom dissimulation and lies are always odious and hateful, and asking that thing which may be most to His glory and to the comfort of

*This sermon was first printed at Rome, July 1554. "In the opening up of his text," says James Melville, speaking of this celebrated preacher during the last days of his life, "he was moderat the space of an half houre; but when he enterit to application, he made me so to grew and tremble, that I could not hald a pen to wryt. He was very weik. I saw him everie day of his doctrine go hulie and fear, with a furring of marticks about his neck, a staffe in the an hand, and gude godlie Richart Ballenden, his servand, halden up the other oxter, from the Abbey to the parish kirk, and by the said Richart and another servand lifted up to the pulpit, whar he behovit to lean at his first entrie; bot ere he haid done with his sermone, he was sa active and vigorous that he was lyk to ding the pulpit in blads, and flie out of it."

our conscience. But diligently should we attend, that such things as may offend His godly presence to the uttermost of our powers may be removed. And, first, that worldly cares and fleshly cogitations, such as draw us from contemplation of our God, may be expelled from us, that we may freely, without interruption, call upon God, But how difficult and hard is this one thing in prayer to perform, knoweth none better than such as in their prayer are not content to remain within the bonds of their own vanity, but, as it were ravished, do intend to a purity allowed of asking not such things as the foolish reason of man desireth, but which may be pleasant and acceptable in God's presence. Our adversary Satan, at all times compassing us about, is never more ready than when we address and bend ourselves to prayer. Oh, how secretly and subtilely creepeth he into our breasts, and calling us back from God, causeth us to forget what we have to do, so that frequently when we in all reverence should speak to God, we find our hearts talking with the vanities of the world, or with the foolish imaginations of our own conceit.

How the Spirit maketh intercession for us.Without the Spirit of God supporting our infirmities, mightily making intercession for us with unceasable groans, which cannot be expressed with the tongue, there is no hope of anything we can desire according to God's will. I mean not that the Holy Ghost doth mourn and pray, but that He stirreth up our minds, giving unto us a desire or boldness to pray, and causeth us to mourn when we are extracted or pulled therefrom. Which things to conceive no strength of man sufficeth, neither is able of itself; but hereof it is plain, that such as understand not what they pray, or expound not or declare not the desire of their hearts clearly in God's presence, and in time of prayer to their possibility do not expel vain cogitations from their minds, profit nothing in prayer.

Why we should pray, and also understand what we do pray.-Men will object and say, although we understand not what we pray, yet God understandeth, who knoweth the secrets of our hearts; He knoweth also what we need, although we expose not or declare not our necessities unto Him. Such men verily declare themselves never to have understanding what perfect prayer meant, nor to what end Jesus Christ commandeth us to pray; which is, first, that our hearts may be inflamed with continual fear, honour, and love of God, to whom we run for support and help whenever danger or necessity requireth; that we so learning to notify our