¶ A Godly Sermon preached in Latin at great S. Maries in Cambridge, in March 1580. by Robert Some: and translated by himself into Engglish.  MARK 1.15. 
Repent and believe the Gospel.  
¶ Imprinted by Henry Middleton, for George Bishop. 1580.   

To the Right worshipful Master William Killigrew Esquire, one of her majesties privy Chamber and Mistress Margery Killigrew his wife, R. Some wisheth increase of God's gifts to their everlasting comfort.  
IT hath pleased your worships to use me very friendly, I am very mindful of it, and for some proof of my thankfulness, I offer to you that short Sermon in English, which I presented in Latin to the Right honourable the Earl of Leicester, my singular good Lord and Master. It is, I confess very plain, and my desire was so to have it: but it will, I am sure, minister comfort by the grace of God to such as have a feeling of their sins. And this either is, or should be one principal drift of our sermons, especially in these days, wherein as many as are to be awaked out of the sleep of sin by God's fearful threatenings so other are to be raised up, and must have life put into them by God's sweet promises. I could easily, and would like well to go on in this argument, if it were not both the butt and white that my Sermon principally doth level at. Unto the which because I refer yourself Master Killigrew, and your good bedfellow, I take my leave and commend you both to Almighty God's tuition. Cambridge the 20 of April. 1580.  
Your worships to command in Christ, Robert Some.   

A Godly Sermon preached in Latin at great Saint Maries in Cambridge, in March. 1580. by Robert Some: and translated by himself into English.  

That all may be done to God's glory and our edifying, let us pray to his Majesty, that his holy word, which is a most precious treasure be not as a shut book, and as a sealed letter unto us.  
Our Father which art in heaven, etc.   

THE TEXT.  Hoseas Chap. 14. ver. 3.4. 
Take unto you words, and turn to the Lord and say to him, take away all iniquity, and receive (us) graciously, so will we render the calves of our lips. ashur shall not save us, neither will we ride upon horses, neither will we say any more to the work of our hands, ye are our Gods, for in thee the fatherless findeth mercy.  
These two verses may be reduced unto two parts.  
In the first the Prophet exhorteth the Israelites unto repentance, and teacheth them what words to use in their prayer to the Majesty of God.  
Take unto you words, and turn to the Lord, and say to him, take away all iniquity, and receive (us) graciously.  
In the second part he setteth out the fruits of repentance in lively colours.  
So will we render the calves of our lips. ashur shall not save us, neither will we ride upon horses, neither will we say any more to the work of our hands, ye are our Gods: for in thee the fatherless findeth mercy.   

TAke unto you words. The eternal god bestowed many benefits upon the Israelites, even with both the hands: but they were as untamed horses. When they were fatted, they lifted up their heels against his Majesty, and would not be reclaimed by his most pleasant voice. The Lord perceiving the Israelites to resemble the Aethiopian, which retaineth his blackness, though he be washed an hundred times: and the Cat of mountain, which is not clear of spots though her skin be taken from her: the lord, I say, dealt more sharply with them, and to knotty wood applied a wedge of Iron. Amongst these lightnings, and as it were, thunderbolts of God's judgements, lest the faithful which had forgotten themselves should be discouraged, and think that no hope of pardon remained, he speaketh unto them (as a natural father to his children) moste lovingly, by his Prophet, Take unto you words, as if he should say, albeit you have infected the earth and air with the stench of your wickedness, albeit you are more filthy than the dunghills, hang not down your heads, unless you be set to wallow still in the mire of your sins. You shall appeasse God's anger, not if you bring into his presence great store of gold and silver, heaps of frankincense, droves of Oxen, and flocks of Sheep, but if you present unto him words which may easily be come by. The Prophet Hoseas speaketh not of feigned words, which cunning and hollow hypocrites are well acquainted with. 
Gen. 3.4. Esay. 58.3. Matt. 22.16. jere. 41.6.  Such were the words of the serpent unto Eve: of the hypocrites which fasted in Esaies' time: of the Herodians and pharisees disciples, that they might snare Christ in his speech: of ungracious Ishmael to the godly men of Sichem and Samaria, when he shed crocodiles tears before he carried them to the slaughter: and of many now a days, whose words are bred and borne in their lips. Dissembling words are the greatest plague that can be, they smell of an evil conscience, they are sure arguments of hypocrisy, and do them which use them the greatest harm: for they are like to a broken shield, which cannot abide the lest prick of a weapon. The prophet Hoseas did not give the Israelites in charge to put of the gross contempt of God, & to cloth themselves with hypocrisy: that had been the next way to have marred all, and of evil men to make them devils: he rather commanded them to testify godlily in holy & sound words, that which they had conceived most holily in their minds. There must not be a divorce between the heart and the lips: they must resemble Hypocrates twins, which do laugh together, and weep together. The mind must beget godly words, & the lips bring them forth. This is a golden brood, & highly pleaseth almighty God. Such was the prayer of the primative Church for Peter, 
Acts. 12.5. james. 5.17. Mat. 27.46. 2. Cor. 12.8.  when Herode Agrippa had imprisoned him: of Helias, which the Apostle james remembreth: of Christ hanging on the cross: and of the Apostle Paul when the Angel of Satan did buffet him. Such a prayer would the Prophet Hoseas have the Israelites to use in this place, that God's anger by this beautiful consent of the heart and lips, might be appeased. Such a prayer must ours be, unless we will be like to Barge or Whirimen, which row one way, & look another. Demosthenes and Cicero were famous Orators, the one in Athens the other in Rome. I confess they were able to work great masteries by their eloquence. Their orations were greatly accounted of in Rome and Athens, and are in good credit with us. But if they be compared with the broken and unperfect speeches of a truly repentant sinner, Demosthenes' words must stand behind the door, and Cicero's are with out life, and are as far exceeded, as the Pibble stone of the costly Diamond. The sacrifices of God are a contrite spirit: 
Psal. 51.17.  a contrite and a broken heart.  
And turn to the Lord. To deserve well of other, is not the least of the duties of this life. To help every man as he needeth help, is a very singular thing. He that relieveth the poor, doth well: he that delivereth them out of prison which are in fetters there, doth better: but he that leadeth them which are, as it were, past grace, out of the shadow of death into the light of life, deserveth best of all. Egypt was barren when Nilus did not overflow it: Mount Zion was barren when it was not watered with dew from Heaven: but without godly admonition, which is like to a precious and sweet smelling ointment, men do rot in wickedness, and do call a thousand evils to themselves. Hoseas lest the Israelites which had given God's glory a grievous blow, should ever be at war with the eternal God, and at the length be stricken through with God's sword as they deserved, calleth them to repentance, Turn to the Lord, as if he should say, you are the sons of Abraham: albeit you have forgotten yourselves, and have wrestled with the Lord, cast from you the weapons of monstrous wickedness, neither continue battle with him, which with an iron rod can break wild beasts in pieces, and doth with stretched out arms embrace repentant sinners. The Prophet Esay when he had dealt sharply with the jews for running in their distress to Egypt, and so casting themselves head long to hell: lest they should still be prisoners to Satan, who is a wily Fox, and did mightily bestir himself to bar them of all hope of pardon, the Prophet Esay, I say, calleth them to repentance. 
Esay. 31.6.  Turn again O ye children of Israel, in as much as ye are sunken deep in rebellion. jeremy when he had lively, & in Orient colours set out the madness of the Israelites touching Idolatry, and had grievously complained that they had broken their faith with God, like unto filthy strumpets: lest they should ever run awry, if they did see the gates of God's mercy shut against them, he cried aloud in God's name, that pardon was ready for them: Thou disobedient Israel, 
jere. 3.12.14.  return, saith the Lord: and a little after: O ye disobedient children, turn again saith the Lord for I am your husband. The spirit of God having roundly taken up the Angel of the Church of Ephesus, because He had left his first love, before he will put any punishment in execution, he commandeth him to repent: 
Revel. 2.5.  Remember from whence thou art fallen and repent, and do the first works: or else I will come against thee shortly, and will remove thy candlestick out of his place, except thou amend. We must tread in the steps of Esay, jeremy, Hoseas: when we will cast down the rotten walls of sin, we must in any wise remember to call grievous sinners unto repentance. When the sinner is amended we must deal lovingly with him: 
Luke. 10.34. 2. Cor. 2.10.11.  we must use oil with the Samaritane, & with S. Paul which gave especial charge to them of Corinth, to receive again into the bosom of their Church the excommunicate Corinthian, after his amendment. They which take not this course, that is to say, they which deal hardly and roughly with them which are wounded with the feeling of sin, do them as much good, as smoke doth the eyes, and as the East wind doth the fruits of the earth, and are hypocrites though they thunder a thousand times in the pulpits. And because they know not what it is to feel the heavy hand of God, howsoever they have the countenance of Cato, they do in deed resemble Ishmael and Nero. I speak not this, that sin which is too too rise should more increase, but because I would have the ministers try every way before they condemn other to hell, and bar against them the door of God's mercy with Acesius, 
Socrat. lib. 1. Cap. 10.  which was one of wicked Novatus his scholars. The eternal God is very gracious, if we desire his favour: he giveth to the repentant milk, as it were, out of his breasts. He that found his lost sheep, laid it upon his shoulders, and was a glad man. The woman when she had found her lost groat, was as joyful as might be. The prodigal young man by riot and dissolute behaviour being brought to a very low ebb, returned with great humility to his father. Did the old man entertain him as Gregory the seventh did Henry the Emperor? 
Benno Cardi.  if he had, he had marred the fashion of his son which was mightily grieved: but let us hear what the Evangelist Luke saith: When he was yet a great way of, 
Luke. 15.20.21.22.23.24.  his Father saw him, and had compassion, and ran and fell on his neck, He did not tread on his sons neck as Alexander the third did upon the Emperor frederic's, And kissed him, not as joab did Amasa, and judas Christ. When the father heard this speech of his son, Father I have sinned against heaven and before thee, & am no more worthy to be called thy son, He did not revile his son, or cast in his dish his former unthriftiness, but, said to his servants: bring forth the best rob not such a one as Dianeira is said to have given to her husband Hercules, imbrued in the blood of the Centaur: And put it on him, and put a ring on his hand, not such a one as bloody Gyges had, and bring, not an Italian fig, that is, poison in a golden cup, but the fat calf & & kill him, and let us eat & be merry, for this my son was dead, and is alive again: and he was lost, but he is found. If the earthly father did so freely pardon a riotous and graceless unthrift, and in steed of his rags, cloth him in excellent sort, we may assure ourselves that God will bury our sins, and furnish us again with those good gifts which for our naughtiness he did strip us of. The great goodness of God, if it he compared with the earthly Fathers, doth as far pass it, as the main sea doth a de●p of water: 
Esay. 65.24.  Yea before they call, I will answer, saith the Lord. And say to him, take away all iniquity. Hoseas dealt before with the Israelites, To take words unto them and to turn unto the Lord, If a word more had not passed from him, the Israelites had been greatly in his debt: but when he openeth his heart unto them, and teacheth them what words they should use, to win God's favour, they own no less than themselves to the Prophet. As Hoseas, so did David, joel, Christ. David when he had highly commended jerusalem, for that it was a bond of holy unity, a barborough of the Church, and the seat of the kingdom: that that city being, watered with God's blessing as with pleasant streams, might ever flourish like the palm tree: he teacheth the godly how to pray for the happy estate of the holy city: 
Psal. 122.6.  Pray for the peace of jerusalem, let them prosper that love thee. The Prophet joel, lest the Assyrians army should (as a great stood) swallow up the tribe of juda, plagued before of God by famine for their sins, calleth them earnestly to fasting and tears: & lest they should be dumb in this excellent action, he giveth the priests in charge to pray thus unto the majesty of God. Spare thy people O Lord, 
joel. 2.16.17.  and give not thy heritage into reproach, that the heathen should rule over them. Our Lord and Saviour jesus Christ, lest his disciples in praying should fall into the vain repetitions, and much babbling of the heathen, delivered to them a short, but yet an excellent form of prayer in these words, Our Father which art in Heaven etc. As David, joel, Christ, and Hoseas did, so must we. If we shall have to do with them which are contrite and broken in spirit, it is not enough to speak thus unto them, pray to the lord, pray to the lord, pray to the lord, but we must teach them with what words they may procure his favour. So shall we heal a wounded conscience, and it will easily appear, that we have applied our plaster aright with the skilful Surgeon, and our medicine aright with the learned Physician.  
Take away all iniquity. This is an excellent prayer, and consists of two parts. In the first, the Israelits confess that they drank iniquity as water: in the second part they desire pardon. The first part is contained in these words, all iniquity: the second, in these words, take away. Concerning the first, the Israelits dealt very Christianly when they gave sentence against themselves & spared not themselves the the Lord might spare them. If they had pleaded not guilty, and had impudently cried that they had not offended the majesty of God, they had lost their labour, & had reached him an iron rod to beat them in pieces with. Notable therefore is that speech of the prophet David: 
Psal. 32.5.  I said, I will confess against myself my wickedness unto the Lord. The Israelites being dispersed under the tyrant Antiochus, used this speech unto the Lord: 
Psal. 106.6.  We have sinned with our fathers, we have committed iniquity and done wickedly. Ezra, job, Nehemias, and the Publican did the like. So must we do, even freely and from the heart. Confession of our faults must be our medicine when we have done amiss, as it was to the Israelites. We hate those impudent fellows, which are either dainty, or refuse to confess those things which are in every man's eyes & mouth. God's eyes cannot be dazzled: unless we confess our sins, we deceive not the Lord, but ourselves: we hide ourselves with Adam amongst the trees, and with Fig leaves we do  ourselves. The Israelites in this excellent petition, take away all iniquity, do not only give out that they are guilty of one fault, but that their wickedness (like a great flood) overfloweth them. Ezra, when the Israelites after their return from captivity in Babylon, had joined in marriage with the daughters of the Canaanites, Ammonites, Egyptians, is not content to remember only the strange sin which the lord God hated deadly, but spreading out his hands to the lord he burst into these words: 
Ezra. 9.5.6.  Our iniquities are increased over our head, & our trespass is grown up unto the heaven. David when he was touched in conscience for the unjust slaughter of Urias, and for betraying the Lords army, did not only crush that bile, but confesseth himself to be further plunged in wickedness: Deliver me from blood, 
Psal. 51.14.  O God etc. They that have offended God by any notable sin, if they will seriously call the rest of their life to a reckoning, it will be clear unto them, that their sins cannot be told on their fingers, or trussed up in a farthel: and therefore they must cry with the prophet David: 
Psal. 11.12.  Who can understand his faults: cleanse me from my secret faults. I could if I listed, tarry longer in this argument, but because I desire to be brief, and yet to have variety, I will remember in a word or two, that the Israelits after the confession of their sins, desired pardon. The confession of our sins savoureth of a good and godly mind: but unless desire of pardon be joined with it, we sail in a ship that hath a hole in the bottom. Cain, after that he had murdered his brother Abel, gave out this speech: My sin is greater than can be pardoned. 
Gen. 4.13.  judas after that he had betrayed his master Christ, 
Mat. 27.4.  said: I have sinned betraying the innocent blood. But because Cain & judas did here, as it were, ride at an anchor, they made shipwreck of everlasting life. The Israelites, of whom Hoseas speaketh, were not of the same parish that Cain & judas were: they desire pardon. It profiteth not the wounded man to look on his wounds, unless he call for a Surgeon, neither the sick man to know his disease, unless he call for the Physician: I will add a third thing, neither doth the hatred of sin profit the sick & wounded sinner, unless he crave for mercy at the hands of God, the most skilful both Physician & Surgeon. David when the staff of his sins had so galled his heart, that he felt, as it were, a grievous hell within him, both humbly and earnestly desireth pardon: 
Psal. 51.1.2.7 9.14.  Have mercy upon me, O God, according to thy loving kindness: according to the multitude of thy compassions put away mine iniquities. Wash me thoroughly from mine iniquity, & cleanse me from my sin. Purge me with Hisop, & I shallbe clean: wash me and I shallbe whiter than snow, hide thy face from my sins, and put away all mine iniquities. Deliver me from blood O God &c: Daniel when the Israelites had been long in captivity at Babylon, desireth pardon of his & their sins, and that it would please the majesty of God to perform his promise for their return from Babylon: O Lord hear O Lord forgive, 
Daniel. 9.19.  O Lord consider & do it, defer not for thine own sake, O my God. The Publican in the Gospel, albeit he durst not lift up his eyes to heaven, yet he smote his breast, & desired forgiveness of his sins: 
Luke. 18.13.  O God be merciful to me a sinner. We ourselves groaning under the burden of our sins, must hunger and thirst for the grace of God, & therefore crave pardon of our sins. Almighty God is not such a one as Minos or Rhadamanthus was: he is not a judge that will not be entreated: He is therefore merciful because he is God. The laws of Draco the Athenian were written with blood: 
Aristot. pol. 2.  nothing in them is worthy of remembrance but extremity of punishment. But God's laws are written with milk. 
Psal. 130.4.  Mercy is with God that he may be feared. Ask and it shall be given you, 
Matt. 7.7.  seek and ye shall find, knock, saith Christ, and it shallbe opened unto you. If any plain dealing man should give out to his debtor that he would forgive them their debt, would they so much as think of paying that creditor? if god hath set it down in his word, that he will pardon repentant sinners, do we think that he will not keep touch with them? 
Nomb. 23.19.  God is not as man that he should lie, neither as the son of man that he should repent: hath he said and shall he not do it, & hath he spoken and shall not he accomplish it? as it is in Balaams' parable to Balak, the King of Moab. Though your sins were as crymsin, 
Esay. 1.18.  they shallbe made white as snow: though they were red like scarlet, they shallbe as wool, saith the lord. Much more might be fetched out of the rich storehouse of God's book, but I have done with this argument, when I have added these sweet and comfortable speeches, 
Mich. 7.19. Psal. 32.1.  that God doth not remember our sins, that he casts them into the bottom of the sea, that he layeth them not to our charge, but doth cover them. 
August. in Psal. 52.  If therefore God hath covered sins, he would not cast his eye upon them: if he would not cast his eye upon them, he would not thoroughly consider of them: if he would not thoroughly consider of them, he would not punish them: he would not know them, but had rather pardon them.  
And receive us graciously. The value of good things is better known by the want, then by the continual having of them. Health is sweeter to them which are recovered after grievous sickness, then to them which were never sick. Riches are more pleasant to poor men which were sometimes wealthy, then to th●… which never knew what want meaned. The Israelites when they were plagued with want & beggary for their manifold transgressions, after pardon craved for their sins, do humbly & earnestly desire at the lords hands that he would deal graciously with them: that is to say, that he would reach his hand to them and water the withered Israelites with the streams of his liberality. 
job. 8.11.  Can a rush grow without mine, or can the grass grow without water? as Bildad said to job. Unless almighty God do make the rivers of his goodness pass unto us, we are like to a parched bladder. If God bless not our labours, our early risings will not serve the turn: for the heaven shallbe as iron, and the earth as an armed soldier to execute God's judgements, and he that earneth wages, shall put it in a broken purse. But when God doth favour us, it goeth well with us, we have wealth at will, & in a ground, as it were, barren, fair corn, & a beautiful Vine cometh up. Moses, lest the Israelites whom he commended for their godliness, should either revolt or wax faint in the midst of their race, doth singularly hearten them: God will love thee, 
Deut. 7.13.  and bless thee and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thy oil.  
The Prophet joel, that the tribe of juda being now turned to the Lord might put off the mourning weed, promiseth them from the Lords mouth great store of temporal blessings. 
joel. 2.24.  The barns shall be full of wheat, & the presses shall abound with wine & oil. Hoseas, that the Israelites might assure themselves of God's favour, delivereth the lords mind very comfortably to them, I will break the bow and the sword, 
Hoseas. 2.18.21.22.  & the battle out of the earth, and will make them to sleep safely: and in that day I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, & the earth shall hear the corn, and the wine, and the oil, and they shall hear Izreel. And that these sweet promises might take deep root in the hearts of the Israelites, the Prophet Hoseas, or rather the Lord by the prophet handleth the same argument in the last Chapter of that prophecy: I will love them freely: I will be as the dew unto Israel, 
Hoseas. 14.5.6.7.8.  he shall grow as the lily, & fasten his roots as the trees of Lebanon his branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. They that dwell under his shadow, shall return: they shall revive as the corn and flourish as the vine: the sent thereof shall be as the wine of Lebanon. When Almighty God hath put away our sins as a cloud, and hath made the beautiful son of his grace to shine unto us, he feedeth the hungry, clotheth the naked, healeth our diseases blesseth our studies, & doth lad us with heaps of benefits. God is never weary with doing us good. His storehouse cannot be emptied and his fountain can never be dried up.  
And we will render the calves of our lips.  
A good turn must be remembered, and we must be thankful to him that hath deserved well of us. If any have done us good, either by preferring us, or delivering us from danger, we may not forget the pleasure done unto us, and it is in every man's mouth that we must imitate the fruitful fields, which bring forth more corn than they received. The eternal God did power infinite blessings upon the Israelites, as it were with a full horn: he planted them a noble vine: when they brought forth wild grapes, the Lord did prune and cut the vine. When they cast themselves headlong to all ungodliness, he pulled them often back with the bridle of his fear: he forgave them infinite sins and laded them with external benefits. The Israelites having received large measure of God's blessings, give out that they will be humbly thankful to his Majesty: We will render, said they, the calves of our lips, as if they should say, in the time of the law they offered calves when they accomplished their vows: but in steed of offering calves, we will render the calves of our lips, that is to say, we will praise & commend the goodness of God. The prophet David, when the Lord had turned his mourning into joy, & his sackcloth into gladness, 
Psal. 30.11.12.  giveth out that he was therefore graciously dealt with, that he might be always a trumpet of the praises of God. And in another place after that he had tasted or rather drunk deeply of gods singular goodness, he burst out into these words. 
Psal▪ 69.30.31.  I will praise the name of God with a song, and magnify him with thanksgiving: this also shall please the Lord better than a young bullock that hath horns and hooves. When joel prophesied, the grasshoppers, the canker worms & the caterpillars were the Lord's army to destroy all the Israelites increase. The Israelites were for a time shrewdly pinched, & hunger-bitten: but the Lord at the length had mercy on them. And when he had made the earth very fruitful, the Israelites are called on to be thankful to his Majesty You shall praise the name of the Lord your god that hath dealt marvelously with you. 
joel. 2.26.  But let us leave the Israelites, & a little while examine ourselves. The eternal God hath been very gracious, & good to the university of Cambridge, his pleasure was & is, to have it an orchard of most precious fruit, a temple of religion, and a chapel of godliness. Are we thankful to God for his singular goodness? If we will be truly thankful, we may not bury the lords treasure in the earth, & hide his light under a bushel, & like the harper Aspendius play and sing only to ourselves. If we will be truly thankful, if any in our Colleges be suspected of Popery, we must teach them Gods truth, if they be willing to learn it: if they refuse to be taught, we must expel them. If we will be truly thankful, we must make much of poor men's sons which are toward & godly, & we must take heed, that College preferments be given freely to the worthiest, & be not chopped or changed for money. If we will be truly thankful, we may not prefer bold and idle fukes which are fit for the cart, then for their books, & never knew what good learning meant we may not, I say, set them over the painful Bees in the university, and College hives, unless we will deal strangely, which God forbidden, with the Church and common wealth. For as the cover is for the shield, and the sheath, for the sword, 
Lib. 2. De nat. De.  as Chrysippus said: so University Coledges were built for men of learning & towardness. Lastly if we will be truly thankful, we may not have any liking of such as are well schooled & taught to flatter, which can duck like Friars & kiss the ground with their knees which have tears at commandment, which can counterfeit & lively express the countenance and speech of others, & can dissemble very cunningly. These men are the worst, & the veriest dishclouts of all other, they are like to the Chameleon. Though they be born in England, they are but bastard Englishmen, wheresoever and whosoever they be, they are unworthy of the lowest place. But I have spoken to much of these graceless fellows whom I should not have honoured so much as to remember them though to their discommendation. I do freely confess that there is in our University a goodly number of excellent wits: if I should not, I might by men be justly charged with & convinced of a lie, and by Almighty God of unthankfulness. I do not envy the good estate of the University: thanks be to God for this worthy increase, and I do humbly pray his Majesty that this happy harvest may be more plentiful than even now it is. And because I have gone thus far in the mention of sharp wits, I am very earnestly to entreat you which are set over the Colleges of our University, that you will account of them which have showed singular proof of learning, religion and virtue in our Colleges & University as of your dear brethren, and your own bowels: and that you will make much of those young men & scholars of lower place but yet of excellent hope. So shall our Colleges (as the apple tree of Persia) bud, blossom, and bear fruit all times of the year, The Church of England shall be better furnished than it is, & the glory of God more brightly shine amongst us. As for you (my well-beloved brethren) give yourselves wholly to learning and godliness, neither take it grievously, if you be forgotten a time, when preferments are bestowed. Live in peace and the God of peace shall be with you. If ye put in practise these things which I have in godly sort delivered: whether we be Masters, fellows or Scholars of Colleges, it will easily appear, that we have rendered to God, The calves of our lips, that is to say, that we have very humbly both in word and deed, given thanks to his Majesty. My meaning is to reserve the next verse until another time: here therefore I will make an end. The eternal God and merciful father give us grace, unfeignedly to turn unto him, earnestly to pray to his majesty, & to obtain at his hands that we pray for, lastly, for his infinite benefits to praise without ceasing the infinite goodness of God the Father, to whom with the Son, and the holy Ghost, be all praise, honour, and glory for ever.  
Amen.  2. Cor. 13.13. 
The grace of our Lord jesus Christ, the love of God, and the fellowship of the holy Ghost be with you all. Amen.  
FINIS.